The testimony and practice of the Presbyterian Church in reference to American slavery : with an appendix : containing the position of the General Assembly (New School), Free Presbyterian Church, Reformed Presbyterian, Associate, Associate Reformed, Bapti

-THE

TESTIMONY AND PRACTICE

OF THE

PRESBYTERIAN CHURCH

IN REFERENCE TO

AMERICAN SLAVERY:

WITH AN

APPENDIX:

CONTAINItSG THE POSlUlON OF THE GENERAL ASSEMBLY (UEW
school), FEEE PRESffTTERIAN CHURCH, REFORMED PRESBY-
TERIAN, ASSOCIATE, ASSOCIATE REFORMED, BAPTIST,
PROTESTANT EPISCOPAL, AND METHODIST
EPISCOPAL CHURCHES.

BY REV. JOHN ROBINSON,

PASTOR OF THE PRE8BYTERUN CHURCH, ASHLAND, OHIO.

CINCINNATI:

JOHN D. THOBPE^ NO. 74 WEST FOURTH STREET.

1852.

«J .lit ■

Entered, according to the act of Congress, in the year 1852,~by

JOHN ROBINSON,
In the Clerk's Office of the District Court for the District of Ohio.

PRESS OF JOHN D. THOKPE.

V

PREFACE.

With extreme diffidence, the present volume is pre-
sented to the public. The author feels that he exposes
himself to th*e charge of presumption, in asking the at-
tention of the community. He would simply allege,
as an apologetic consideration, his desire to promote the
interests of Zion, and especially that branch of it to
which he is aitached, from clear conviction and strong
preference. He would also state, tiiat providential cir-
cumstances, over which he had but partial control, first
turned his attention to the subject treated, and strongly
impressed upon his mind the importance of communi-
cating, in some form, correct infonnation, and incul-
cating right principles, in reference to them. This im-
pression tvas stirengthened by the concurrent conviction
of a number of his brethren,^ with whom he counselled-
He hoped that., by this means, the progress of schism
might be stayed, the Presbyterian Church vindicated
from some aspertions cast upon her, and her whole en-
ergy enlisted more fully in efforts to give the blessed
gospel to our "domestic heathen;" that they might be
brought to enjoy that "freedom wherewith Christ makes
his people free,'* and prepared for civil freedom, when-
ever God in his providence shall secure it for them.

He is aware that his work lies open to criticism in
some points. Prepared under the constant pressure of
pastoral duties, and without time for much revision or

4 PREFACE.

polishing, it cannot bi^;t have detects. For these he asks
the forbearance of critics, and hopes they may not prove
material hindrances to the usefulness of the work. If,
in a few ipstances, he repeats, it must be attributed to
his desire to fasten upon the minds of his readers, cer-
tain truths that seem wholly lost sight of by those who
plead for secession. He embraces this opportunity of
acknowledging his great obligations to the stated clerks
of the Synods, and others, through whose kindness he
obtained the documentary portion of the work, save that
which he extracted from tlie minutes of the General As-
sembly. The historical sketch he gathered mainly from
the records of the Presbyterian Church. For some sta-
tistical information, and the history of the early efforts
of the Church on behalf of the slaves, he is indebted to
pamphlets published by Drs. W. B. Burner and 0. C.
Jones. That the great King and Head of the Church
may own and bless his feeble efforts to stay the progress
of schism, withstand the onsets of fanaticism, establish
the truth, unite the people of God, and call forth their
energies in a scriptural, vigorous, and persevering effort
to remove the plague spot of slavei^ from the land, and
secure the salvation of its down trodden victims, is the
prayer of The Author.

Ashland, Ohio, 1852.

INDEX.

PAGE.

1. Preface 3

2. Introduction . . . 9

CHAPTER I.

Testimont of the highest judicatory. 1 . Synod of
New York and Philadelphia. % Of the General
Asseknbly. . . . ... . . , 15

CHAPTER II.

Testimony of a number of Synods.—I. N. York, N.
Jersey, Philadelphia, Memphis, and Bufifalo ac-
quiesce in the action of the Assembly. 2. Pitts-
burgh. 3. Wheeling. . 4. Ohio. 5. Cincinnati.
6. Northern Indiana. 7. Kentucky. 8. Virginia. 46

CHAPTER III.

The PoaiTiON of the AsssMBtY.— Do acts of the
Assembly accord? 2. Meamng pi acts of 1818
and 1845. 3. Precise position of the Assembly.
4. Charge of pro-slavery refuted- • 68

CHAPTER IV.

Position OF General Assembly according to truth
AND right.-- 1. All concur in most points: 2.
Some deny that the relation is ever sinless. 3.

' ; f

6 INDEX.

PAGE.

That it is not necessarily sinful appears, 1st, From ^
its naiuni-^a name in law — 2d, From instruction
and example of Apostles. They referred to slaves,
as appears, 1st, From the extensive prevalence of
slavery ; 2(1, From terms used: 3d, Fvom the de-
scription the relation. 3. Common sense teaches
the same truth. Objections answered: 1st, Many
eviiif grow out of it; 2d, Originated in fraud or
violeiice; 3d, Reduces man to the condition of
brutes; 4th, Deprives the slave of his earnings ;
6th, Sets a bad example. Some affirm this doc-
trine cannot be applied to American slave-holders:
1st, Kg proof that it cannot; 2d, Can conceive
cir umstances where it may ; 3d, These circum-
stances do exist. Objections answered ; 1st, Doc-
trine will do harm ; 2d, Assembly have not testi"
fied often or earnestly enough. Position of the
Assembly noble . • . • 83

CHAPTER V.

What the Church has done and is doing fok .
THE SLAVES.— -1. Early efforts: 1st, Davies attdhis
cotemporaries ; 2d, Action of Synod of N. T. and
Phila., 1786 ; 3d, Action of Assembly of 1816;
4th, Action of Presbytery of Transylvania of 1794;
2. Later efforts. Plans of Synods : 1st, Alabama;
2d, Virgmia; 3d, North Oarolma* Plans of Pres-
byteries: 1st, Lexington, Ky.; 2d, Western Dis-
trict, Miss.; 3d, Georgia, Geo.; 4th, Harmony, S.
C; 6th, Missionary Society of Liberty Co., Geo.
Whole Church engaged: Istj Preaching the gos-
pel; 2d, Sabbath school and Bible class ; 3d,
Domestic instruction; 4th, Colonization. These

INDEX.

FAGS.

modes are, 1st, Scriptural; Sd^ Beasonabl^* Re-
sults: 1st, Many have been lijberatei and colo-
nized; 2d, Severity of slaves* condition mitigated;
3d, Social relations and rights secured; 4tjb, Many
saved • • • , 1

CHAPTER VI.

Are we of the North so partakei^s of the guiw
OF Slavery, as to make . Bscession a dutjt? — 1 .
Admitted that there is guilt. 2. Two fallacies in
affirmative reasoning: 1st, That the relation is ne-
cessarily sinful; 2d, That each is guilty for all sin
tolerated, and, as we cannot remove it, must se-
cede. 1. God deals not with the Church as with
pjere earthly assoeiations; else, 1st, No Church
could exist; 2d, Elijah and his fellows must have
left the Old Testament Church^ — God defended
themin.it; 3d, Jesus and his disciples must have
seceded — he remained and dhrected them to re-
main. 2. Our Church organization puts it out of
our power, as individuals, churches, Presbyteries,
or Synods, to prevent slave-holding by members
of the Ohiirch. 3. Genera! Assembly cannot
prevent it : 1st, No rule; 2d, The Assembly
cannot make a rule ; 3d, Nor interpret existing
rules so as to make slave-holding an offence. 4.
AH are free to testify and labor against it. 6.
Great guilt and a fixed adherence to it alone can
justify Secession: Illustrated by Church of Rome.
6. Scriptures no where enjoin secession. 7. Sep-
aration secures no important good. 8. Christ
dwells in the Presbyterian Church. Secession is
wrong: 1st, Virtually withdraws the gospel from

V I'AGB.

tbe south; 2d, It is schism; 3d, Does imtnen&s
evil; 4th, Charge of schism falls not on the saa-
jority. Finally: All have responsibjlii^s ih refei''>
' ence to slavery • • • • ♦ • ? ^ - 1 7 1

APPENDIX,

Testimony and position (if —

1. 0«neral Assembly, (New School,) 226

2. Free Presbyterian Church. • • ^ • • - 231

3. Associate Reformed Presbyterian* 232

4. Keformed Presbyterian 246

5. Associate • « « * 1 248

6. Baptist.... 261

7. Protestant Episcopal. 252

8. Methodist Episcopal . 253

9. Number of professors of religion among the

slaves, and the proportion of these to the whole
adult slave population * • • • • ?56

INTRODUCTION,

SKETCH OP THE HISTORY OP THE CHURCH.*

The Presbyterian Church, as an organized body
iri. the United States, took its rise at a date subse-
quent to the establishment of the Puritans, Roman
Catholics, Quakers, and Episcopalians. Most
probably individuals of this denomination had em-
igrated to this country at an early period, and were
scattered throus^iout the colonies. But they were
not sufficiently numerous in any single place to con-
stitute a congregation. The Puritans were driven
to this country by persecution. They came to the
wilds of America, subjected themselves to all the
privations and sufferings consequent upon leaving
their native land and settling in the unbroken for-
ests of this country, inhabited only by savage
beasts and more savage men, in order to enjoy, un-
trammelled and unmolested, the worship of God
according to the convictions of their own con-
sciences. The Presbyterians at that time resided
principally in Scotland and Ireland. They enjoyed
in peace their religious rights, and were therefore
not compelled by any necessity, nor had they any
strong inducement to emigrate to the wilds of
America.

*See Records of the Presbyterian Church,

2

10 SKETCH OF THE HISTORY OF THE CHURCH.

But soon after the restoration of Charles the II,
the Preshyterians of Scotland and Ireland experi-
enced a severe persecution. The monarch aimed
at nothing short of the entire suhversion of Pres-
bytemnism and the imposition of Episcopacy upon
Presbyterians. Efforts for the accomplishment of
this object were relentlessly pursued lyitii the ac-
cession of William the III to the throne of Eng^
land. During this period many sealed their attach-
ment to Fresbyterianism with their blood... The'
American Provinces thus becaine a desirable refuge,
for those who liare not, but at their i erit, Wt)r$hip
God in the forrns to which their coni'ictions led
them. Many availed themselves of this ri^iugel

The first churches organized in this country bn-
der th^ .Presbyterian form ;1^ere sitaked M D^lii-
ware, feryland, Pennsylvania, and New .JersejrT^.;
The original proprietors of these provinces had se-
cured religious liberty. Of the organization and
early history of these churches little is known.
As nearly as can now be ascertained, the first Pres-
byterian church in this country was organized in
Philadelphia about the year 1698. And it is prob-
able that the churches at Snowhill, Rehoboth,
Monokin, and Wicomico, on the eastern shore of
Maryland, were organized about the same period.

The Presbyterian Church in America, as an or-
ganized bod}'-, does not date farther back than the
year 1705, or 145 years since. In that year the
Presbytery of Philadelphia was formed. It con-
sisted of seven ministers. This continued to be
the only judicatory of the Church until the year

1716^ when it was divided into fbiit-F^sby teries ;
and these four were formed into a Syii^^H^alled
the Synod of Philadelphia. This Synod cdiiti%.
uedto manage successfully the affairs of the CiMireh
for a number of years. After the lapse of several
years a pain All diversity of opinion arose iilj^fefetv
enee to certain measures, which, while om:-i^^^
regarded as important to the progress of jeligtoy
the other condemned as dangerous lnn6vatt<jQ%
This difference produced disseritioris. i\ od: iM$0 ,
dissentions resulted, in 1741, in. an extensive schism,
and' the erection of the Synod of New York.
; Th^se^:^Sy;nQd^ existed separately until the year
; i758, ^|iffc tfey ,w^ re-united under the title of
the Synt0xof¥& Philadelphia. From

this period until 1789, this Synod constituted the
supreroe jiidicatory of the Presbyterian Church.
XJnder its control the Church prospered. In the
year l'/88 the Synod divided itself into four. Sy-
nodsj and made arrangements for the organization
^ of the General Assembly. That body met for the
first time in May, 1789. And from that time until
the present, a period of sixty-one years, it has con-
ducted successfully the affairs of the Church as its
chief judicatory. As the Church spread, diversity
of views in reference to questions of expediency
necessarily arose. A difference of opinion arose
in the Presbytery of Cumberland, in Kentucky, re-
garding the necessity of a liberal education as a
qualification for the ministry, which resulted, in
1810, in the secession of eight or ten of the mem-
bers of the Presbytery^ and tlie organization of the

12 SKETCH OP THE HISTORY OP THE CHURCH.

Cumberlond Presbyterian Church. Under the Di-
vine blessing the Church prospered much for a num-
ber of years succeeding this period. A plan of
union with Congregationalists had been adopted,
by which congregations composed partly of Pres-
byterians and partly Congregationalists, and having
but a partially Presbyterian organization, were en-
titled to a representation in her judicatories. By
this means errors of doctrine and improprieties in
practice crept into the Church. These began about
the year 1830 to produce unpleasant ^gt^gis*
These continued until 1 837, when an open rupture
occurred which carried off nearly one-half the en-
tire membership of the Church. There went out
from the Church at that time 1,181 ministers, 1,286
churches, and 100,850 raemberse And there re-
mained 1,243 ministers, 1,823 churches, and 128,-
- 043 members. The Church, prior to the division,
consisted of 2,424 ministers, 3^109 churches, and
2i8,893 memberyy Since the division she has gone
forward harmoniously and prosperously. , She now
consists of 207,264 members, 1,926 ministers, 2,595
churches, 127 Presbyteries, one of which is in
China and three in India, and 23 Synods, one of
which is in India. She hits also her Boards organ-
ized for the prosecution of the work of benevo-
lence. The Board of Education assists indigent
young men in preparing for the ministry, and en-
courages common school, academic and collegiate
education. The Board of Domestic Missions sup-
plies the destitute of our own country with the
preached gospel, and assists in the erection of houses

SKETCH OP THE HISTORY OP THE CHURCH. 13

of worship. The Board of Publication furnishes
and circulates through the Church and the country
an evangelical literature. Some of the noblest
productions of the human mind in our language
are circulated by this Board. The Board of For-
eign Missions gives the gospel to the heathen. All
these Boards have been organized in their present
form within the last half century, and the two lat-
ter within a few years. They are yet in compara-
tive infancy, but are doing a great work for the
building up of Zion. These, with a^l the interests
and operations of the churches, are controlled by
the General Assembly.

CHAPTEE 1.

the testimony op the chief judicatory of the
chuiich on the subject of slavery.

1. The Synod op New York and Philadel-
phia.—A body such as the Presbyterian Church,
holding the Scriptures to be the only infallible rule
of faith and practice, and embracing in the form of
its organization the highest principles of rational
liberty, might be expected to notice and bear deci-
ded testimony in reference to the institution of Sla-
very. And, accordingly, the attention of the high-
est Judicatory of the Church was early called to
the existence^ and character of Slavery in this
country.

In May, 1787, the following overture was pre-
sented for the consideration of the Synod of New
York and Philadelphia, viz,;

" The Creator of the v/orld having made of one
flesh all the children of men, it becomes them as
members of the same family to consult and promote
each other's happiness. It is more especially the
duty of those who maintain the rights of human-
ity, and who acknowledge and teach the obliga.
tions of Christianity, to use such means as are in
their power to extend the blessings of equal free-
dom to every part of the human race.

"Prom a full conviction of these truths, and
sensible that the rights of human nature are too

16 SYNOD OF N. Y. AND PHILADELPHIA.

well undf^rstood I© admit of debate, o^;?ertured that
the Synod of New York and Philadelphia recom-
mend in the warmest terms to every member of their
body, and to all the churches and families under
their care, to do everj'^thing in their power, consist-
ent with the rights of civil society, to promote the
abolition of Slavery, and the instruction of the ne-
groes, whether bond or free."

This overture received the careful consideration
of the Synod. Their deliberations resulted in the
following action on the subject:

" The Synod of New York and Philadelphia do
highly approve of the general principles in favor of
universal liberty that prevail in America, and the
interest which many of the States have taken in
promoting the abolition of Slavery; yet, inasmuch
as men, introduced from a servile state, to a partici-
pation of all the privileges of civil society without
a proper education, and without previous habits of
industry, may be in many respects dangerous to the
community; therefore they earnestly recommend it
to all the members belonging to their communion
to give those persons who are at present held in ser»
vitude, such good education as to prepare them for
the better enjoyment of freedom ; and they more-
over recommend that masters, whenever they find
servants disposed to make a just improvement of the
privilege, would give thenii a peculium^ or grant
them sufficient time and sufficient means of pro-
curing their own liberty, at a moderate rate ; that
thereby they may be brought into society with those
habits of industry that may render them useful

TESTlkONY OF GENERAL ASSEMBLY. 17

citizens; and finallyj they recommend it to all
their people to use the most prudent measures con-
sistent with the interests and the state of civil soci-
ety, in the countries where they live, to procure
eventually the final abolition of slavery in America."

2r The General Assembly. — Two years after
this action of the Synod the General Assembly
was formed. And four years after the formation
of the General Assembly, in 1793, the subject of
Slavery was brought before it. The Assembly
simply>dopted and re-published the foregoing paper
passed by the Synod of New York and Philadel-
phia, as an expression of its owr* sentiments on the
subject.

Again, two years afterwards, in 1795, the subject
was brought before the Assembly. The following
overture was presented:

" A serious and conscientious person, a member
of a Presbyterian congregation, who views the sla-
very of negroes as a moral evil, highly offensive to
God and injurious to the interests of the gospel^
lives under the ministry of a person, or amongst a
society of people who concur with him in sentiment
on the subject upon general principles : yet for par-
ticular reasons hold slaves, ajnd tolerate the practice
in others: ought the former of these persons, under
the impressions and circumstances above described,
to hold christian communion with the latter?"

This overture was answered thus:

" Whereupon, after due deliberation, it was
Resolved, That as the same difference of
opinion with respect to Slavery takes place in sun-

18 TESTIMONY OF GENERAL ASSEMBLY.

dry other parts of the Presbyterian Church, not-
withstanding which they live in charity and peace
according to the doctrine and practice of the Apos-
tles, it is hereby recommended to all conscientious
persons, and especially those whom it immediately
respects, to do the same. At the same time, the
General Assembly assure all the churches under
their care that they view with the deepest concern
any vestiges of slavery which may exist in our
country, and refer the churches to the Records of
the General Assembly published at different times;
but especially to an overture of the late Synod of
New York and Philadelphia, published in 1787,

aa^ rA-nnbliRhpfl amnnor fhe^ pv^^^rnrts frnm flip min-

«J J. Q — ,

utes of the General Assembly of 1793, on that
head, with which they trust every conscientious
person will be fully satisfied."

The General Assemblv did riot act acrain on the
subject until the year 1816. The Synod of Ohio,
and also some Elders in other parts of the Church,
then petitioned the Assembly on that subject.
These petitions were referred to a committee to re-
port thereon ; and the final action of the Assembly
was in these words;

The committee to which was committed the re-
port of the committee to which the petition of some
Elders who entertain conscientious scruples on the
subject of holding slaves, together with that of the
Synod of Ohio concerning the buying and selling of
slaves, had been referred, reported ; and their report
being read and amended, was adopted, and is as fol-
lows, viz :

TESTIMONY OF GSilNEKAL ASSEMBLY. 19

"The General Assembly have repeatedly de-
clared their cordial approbation of those principles
of civil liberty which appear to be recognized by
the Federal and State governraents in these United
States. They have expressed their regret that the
slavery of .the Africans and their descendants still
continues in so many places, and even among those
within the pale of the Church; and have urged the
Presbyteries under their care to adopt such mea-
sures as will secure, at least to the rising generation
of slaves within the bounds of the church, a re-
ligious education, that they may be prepared for the
exercise and enjoyment of liberty when God in his
providence may open a door for their emancipation.
The committee refer said petitioners to the printed
extracts of the Synod of New York and Philadel-
phia, for the year 1787, on this subject, re-publish-
ed by the Assembly in 1793; and to the extracts
of the minutes of the Assembly for 1795."

After quoting fully this extract, which is given
above, the Assembly proceed :

" This is deemed a sufficient answer to the first
petition; and with regard to the second, the Assem-
bly observe, that although in some sections of ^ur
country, under certain circumstances, the transfer
of slaves may be unavoidable, yet they consider the
buying and selling of slaves by way of traffic, and
all undue severity in the management of them, as
inconsistent with the spirit of the Gospel. And
they recommend it to all the Presbyteries and Ses-
sions under their care, to make use of all prudent

20 TESTIMONY OP GENERAL ASSEMBLY.

measures to prevent such shameful and unrighteous
conduct/'

In 1816 the Assembly passed a resolution which
relates remotely to this subject. The following is
the act of the Assembly;

"The committee to which was referred an in-
quiry proposed to the Assembly by the Presbytery
of Philadelphia, relative to the notes found in the
book containing the Constitution of the Presbyte-
rian Church ill the United States of America, re-
ported, and their report, being amended, was adop-
ted, and is as follows, viz.:

" That the book referred to was first published
with nothing but the simple text, without any scrip-
ture proofs, or any notes of any description what-
soever. This is evident, not only from the minutes
of the General Assembly, but from the numerous
copies of this first edition of the standards of our
Church, which are now in existence. , It is also
equally evident, from examining the records of the
General Assembly, that not a single note in the
book has been added to, or made a part of, the Con-
stitution of the Church since it was first formed and
pi|J)iished in the manner above recited. Several
alterations and additions have been made, by re-
ferring them when contemplated, to the Presbyte-
ries Jfor their decision thereon in the manner point-
ed out in the Constitution itself. But among all
the points thus referred, there is not found a single
note which now appears in the book containing the
Constitution of the Church* Hence it follows be-
yond a doubt, that these notes are no part of the

TESTIMONY OF GENERAL ASSEMBLY. 21

Constitution. If, then, it be inquired how these
notes obtained the place which they now occupy, and
what is the character as to authority which they
possess, the answer is this : When a second edition
of the standards of our Church was needed, it was
thought by the General Assen*.bly that it would be
of great use in itself, highly agreeable to members
of our Church generally, as well as conformable to
the example of the Church of Scotland, from
which we derived our origin, if the Scripture proofs
were added in support of the several parts and
clauses of the Confession of Faith, Catechisms and
Form of Government. A committee was accordingly
appointed by the Assembly to select the Scripture
proofs, and lo prepare them for being printed with
the second edition of the book. The wdrk of this
committee was the following year referred to an-
other, and ultimately, the committee charged with
preparing the Scripture proofs reported, along with
these proofs, the notes which now appear in the
book, and which were approved by the General
Assembly, and directed to be printed with the
proofs in the form in which they now appear.
[The book was thus published in 1797.] These
notes, then, are explanations of some of the prin-
ciples of the Presbyterian Church given by the
General Assembly, and which, of course, the Gen-
eral Assembly may modify, or altogether exclude,
at their pleasure ; whereas, the articles of the Con-
stitution must govern the Assembly themselves, and
cannot be altered or abrogated but in the manner
pointed out in the Constitution itself.

*ji2 TESTIMONY OP GENERAL ASSEMBLY.

" On the whole, in the book containing the
standards of our Church, the text alone contains
the Constitution of our Church; the notes are an
exposition of principles given by the highest judi-
catory of that Church, of the same force while
they continue with the other acts of that judicature,
but subject to alterations, amendments, or a total
erasure, as they shall judge proper.

Eesolved, That as it belongs Xo the General
Assembly to give direction in regard to the notes
which accompany the Constitution of which they
are the supreme judicatory, this Assembly express
it as their opinion that in printing future editions
of the Constitution of this Church, the parenthesis
in the note on this part of the Form of Government
which defines a Synod, and which is expressed in
these words, 'since a Synod is only a larger Pres-
byter}^,' be omitted, as well as the note connected
with the Scripture proofs in answer to the question
in the larger Catechism, 'What is forbidden in the
eighth commandment?' in which the nature of the
crimes of man-stea]ing/and slavery is dilated up-
on/*' [The note reierred to declares, after having
cited 1st Tim. 1: 9, 10, "This crime, (man-steal-
ing,) among the Jews, exposed the perpetrators of
it to capital puni{5hment, Exod. 21: 16, and the
Apostle here classes them with sinners of the first
rank. The word he uses in its original import
comprehends all who are concerned in bringing any
of the human race into slavery, or retaining them
in it. Stealers of men are all those who brin^ ofl:'
slaves or free men, and keep, sell or buy them."]

TESTIMONY OP GENERAL ASSEMBLY. 23

" 111 regard to this last omission the Assembly
think it proper to declare, that in directing it they
are influenced by far other motives than any desire
to favor slavery, or to retard the extinction of that
mournful evil as speedily as may consist with the
happiness of all concerned.

" Resolved^ That the foregoing resolution, with
the report of the committee sanctioned by the As-
sembly on the same subject, be printed and connect-
ed with the last edition of the Confession of Faith,
Catechism, Forms of Government, &c., of this
Church."

Again, after the lapse of two years, in 1818, the
subject was again presented before the Assembly.
The following resolution was then offered, viz.:

Resohed, That a person who shall sell a slave,
a member of the church, who shall be at the time
of sale of good standing in the church, and un-
willing to be sold, acts inconsistently with the spirit
of Christianity, and ought to be debarred from the
communion of the church.

After considerable discussion the subject was
committed to a committee consisting of Dr. Green,
Dr. Baxter, and Mr. Burgess, to prepare a report
to be adopted by the Assembly, embracing the ob-
ject of the above resolution, and also expressing the
opinion of the Assembly in general as to slavery.
The committee to which was referred the resolu-
tion, &c., reported, and their report was unani-
mously adopted, and referred to the same commit-
tee for publication. It is as follows, viz.: ,

" The General Assembly ci* the Presbyterian

24 ' TESTIMONY 0** GENERAL ASSEMBLY.

Church, having taken into consideration the sub-
ject of slavery, think proper ,to make known their
sentiments upon it to the chiirches and people under
their care. We consider the voluntary enslaving
of one part of the human race by another, as a
gross violation of the most precious and sacred
rights of human nature; as utterly inconsistent
with the law of God, which requires us to love our
neighbor as ourselves ; and as totally irreconcilable
with the spirit and principles of the Gospel of
Christ, which enjoins that ' All things whatsoever
ye would that men should do to you, do ye even so
to them.' Slavery creates a paradox in the moral
systen^i ; it exhibits rational, accountable, and im-
mortal beings in such circumstances as scarcely to
leave them the power of moral action. It exhibits
them as dependant upon the will of others, whether
they shall receive religious instruction; whether
they shall know and worship the true God ; wheth-
er they shall enjoy the ordinances of the Gospel ;
whether they shall perform the duties and cherish
the endearments of husbands and wives, parents
and children, neighbors and friends; whether they
shall preserve their chastity and purity, or regard
the dictates of justice and humanity. Such are
some of the consequences of slavery— consequences
not imaginary— but which connect themselves with
its very existence. The evils to which the slave
is always exposed, often take place in fact, and in
their worst degree and form ; and where all of them
do not take place, as we rejoice to say that in many
instances, through the influence of the principles

TESTIMONY OP GENERAL ASSEMBLY. 26

of humanity and religion on the minds bf inasters,
they do not, still the slave is deprived of his natu- .
ral right, degraded as a human being, and exposed
to the danger of passing into the hands of a master
who raav inflict unon him all the hardships and
injuries which inhumanity and avarice may suggest.
From this view of the consequences resulting from
the practiice into which christian people have most
inconsistently fallen, of enslaving a portion of their
brethren of mankind — for " God hath made of one
blood all nations of men to dwell on the face of
the earth" — it is manifestly the duty of all chris-
tians who enjoy the light of the present day, when
the inconsistency of slavery both with the dictates
of humanity and religion, has been demonstrated,
and is generally seen and acknowledged, to use
their honest, earnest, and unwearied endeavors to
correct the errors of former times, and as speedily
as possible to efface this blot on our holy religion,
and to obtain the complete abolition of slavery
throughout Christendom, and if possible throughout
the world.

" We rejoice that the Church to which we be-
long commenced as early as any other in this coun-
try the good work of endeavoring to put an end to
slavery, and that in the same work many of its
preachers have ever since been, and now ai^e, among
the most active, vigorous and efficient laborers.
We do indeed tenderly sympathize with those por-
tions of our Church and our country where the evil
of slavery has been entailed upon them ; where a

great and the most virtuous part of community
3

26

TESTIMONY OP GENERAL ASSEMBLY.

abhor slavery, and wish its e:stermination as sin-
cerely as any others ; but where the number of
slaves, their ignorance, and their vicious habits
generally, render an immediate and universal eman-
cipation inconsistent alike with the safety and hap-
piness of the master and the slave. With those
who are thus circumstanced, we repeat, we tenderly
sympathize. At the same time, we earnestly ex-
hort them to continue, and if possible, to increase
their exertions to effect i- total abolition of slavery.
We exhort them to suffer no greater delay to take
plaice ih this most interesting concern than a regard
to the public welfare truly and indispensabij'- de-
mands.

? As oiu" country has inflicted a most grievous
injury upon the unhappy Africans, by bringing them
into slavery^ we cannot indeed urge that we should
add a second injury to the "nrst by emancipating
theni in such manner as that they will be likely to
destroy themselves or others. But we do think
that our couMry ought to be governed in this mat-
ter by no other consideratidn than an honest and
impartial regard to the happiness of the injured
party, uninfluenced by the expense or inconvenience
which such a regard may Involve. We therefore
warn all who belong to our denomination of chris-
tian?, against unduly extending this plea of neces-
sity ; against making it a cover for the love and
practice of slavery, or a pretence for not using ef-
forts that are lawful and practicaible to extinguish
the evil.

" And we at the same time exhort others to forbear

TESTIMONY OP GENERAL ASSEMBLY. 27

harsh censures and uncharitable reflections on their
brethren who, unhappily, live among slaves whom
they cannot immediately set free ; but who at the
same time are really using ail their influence and all
their endeavors to bring them into a state of free-
dom as soon as a door for it can be safely opened.

"Having thus expressed our views of slavery,
and of the duty indispensably incumbent on all
christians to labor for its complete extinction, we
proceed to recommend, (and we do it with all the
earnestness and solemnity which this mom.entous
subject demands, ) a particular attention to the fol-
lowing points t

"1. We recommend to all our people to patron-
ize and encourage the society lately formed for col-
onizing in Africa, the land of their ancestors, the
free people of color in 6ur'eountry. We h6pe that
much good may result from the plans and efforts of
this society. And while we exceeedingly rejoice
to have witiilissed its organization an?ong the hold-
ers of slaves^ as giving an unequivocal pledge of
their desire to deliver themselves and their country
from this calamity of slavery, we hope that those
portions of the American Union whose inhabitants^
are, by a gracious Providence, more favorably cir-
cumstanced, will cordially, and liberally, and earn-
estly co-operate with their brethren in bringing
about the great end contemplated.

"2. We recommend to all the members of our
religious denomination, not only to permit, but to
facilitate and encourage the instruction of their
slaves in the principles and duties of the christian

28 TESTIMONY OP GENERAL ASSEMBLY.

religion, by granting them the liberty to attend upon
the preaching of the Gospel, when they have the
opportunity; by favoring the instruction of them
in Sabbath schools, wherever those schools can be
formed, and by giving them all proper advantages
for acquiring the knowledge of their duty both to
God and man. We are perfectly satisfied that, as
it is incumbent on all christians to communicate re-
ligious instruction to those who are under their au-
thority, so the doing of this in the case before us, so
far from operating as some have apprehended that it
might, as an excitement to insubordination, would,
on the contrary, operate as the'most powerful means
for the prevention of those evils.

"3. We enjoin it on all church sessions and
Presbyteries under the care of this Assembly to
discountenance, and as far as possible, to prevent ail
cruelty, of whatever kind, in the treatment of
slaves; especially the cruelty of separating husband
and wife, parents and children, and that which con-
sists in selling slaves to those who will either them-
selves deprive these unhappy people of the bless-
ings of the Gospel, or who will transport them to
places where the Gospel if^ not proclaimed, or where
it is forbidden to slaves to attend upon its institu-
tions. The manifest violation or disregard of the
injunction here given, in its true spirit and inten-
tion, ought to be considered as just ground for the
discipline and censures of the church. And if it
shall ever happen that a christian professor in our
communion shall sell a slave, who is also in com-
munion and good standing in our Church, contrary

TESTIMONY OF GENERAL ASSEMBLY. 29

to his or her will and inclination, it ought immedi-
ately to claim the particular attention of the proper
church judicatories ; and, unless there be such pe-
culiar circumstances attending the case as can but
seldom happen, it ought to be followed without de-
lay by a suspension of the offender from all the
privileges of the church, till he repent and make all
the reparation in his power to the ijijured party."

In a note the Assembly also re-published at this
time the minute adopted in 1787 by the ^nod of
New York and Philadelphia, on this subject.

In 4he year 1819 the following overture was sub-
mitted to the Assembly, which, being read and
amended, was adopted, viz.;

"The objects and plans of the American Society
for colonizing the free people of color of the United
States, having been stated to the General Assembly,
and the same having been considered and discussed,
the Assembly resolved that in their opinion the plan
of the society is benevolent in its design, and if
properly supported and judiciously and vigorously
prosecuted, is calculated to be extensively useful to
this country and to Africa.

--The situation of the people of color in this
country, has frequently attracted the attention of
this Assembly. In the distinctive and indelible
marks of their color, and the prejudices of the peo-
ple, an insuperable obstacle has been placed to the
execution of any plan for elevating their character,
and placing them on a footing with their brethren
of the same common family. In restoring them to
the land of their fathers, the Assembly hope that

30 TESTIMONY OP GENERAL ASSEMBLY.

the way may be opened not only for the accom-
plishment of that object, but for introducing civili-
zation and the Gospel to the benighted nations of
Africa. From the information and statements re-
ceived, the Assembly believe that the proposed
colony in Africa may be made a powerful auxiliary
in the efforts which are making to abolish the in-
iquitous traffie in slaves carried on in Africa, and
happily calculated to lay the foundation of a grad-
ual emancipation of slaves in our own couatry, in
a legal and constitutional manner, and without vio-
lating the rights or injuring the feelings of our
southei-n brethren. With these viev/s the Assembly
feel it a duty to recommend the American Society
for colonizing the free p-^ople of color of the Uni-
ted States, to the patronage and attention of the
churches under their care, and to benevolent indi-
viduals throughout the Union."

In 1824 a coi rmunication was received from the
American Colonization Society, requesting the As-
sembly to recommend to their churches to take up,
on the 4th of July next, being the Sabbath, a col-
lection for the said society. After considering this
communication, the Assembly adopted the follow-
ing resolution, viz.;

" Resolved, That whilst the Assembly still high-
ly appreciate the object of the Colonization Soci-
ety, they deem it most expedient to leave the
churches and individuals under their care to the ex-
ercise of their own discretion on this subject."

In 1825 the following action was taken on this
subject :

5/

TESTIMONY GENERAL ASSEMBLY.

31

"The General Assembly having witnessed with
high gratification the progress of the American
Colonization Society, in a great work of humanity
and religion, and believing that the temporal pros-
perity and moral interests of an extensive section
of our country, of a numerous, degraded, and mis-
erable class of men in the midst of us, and of the
vast continent of Africa, now uncivilized and un-
christian, are intimately connected with the success
of this institution ; therefore,

" Resolved^ That this Assembly recommend to
the churches under their care, to patronize the ob-
jects of the American Colonization Society, and
particularly that they take up collections in aid of
its funds on the 4th of July next, or on the Sabbath
immediately preceeding or succeeding that day; and
wherever such course may be thought expedient, to
give their assistance in such manner as may be
most conducive to the interests of the general
cause."

The same preamble and resolution were re^adopt-
ed by th6 Assembly in 1826. The Society was
commended to the patronage of the Church in 1830,
1831, and 1833.

The attention of the American people began,
about the year 1830, to be called more distinctly
to the subject of slavery by the formation of anti-
slavery associations, and the discussion of the sub-
ject in periodicals and by public lectures. These
associations and their agents manifested much en-
thusiasm and some fanaticism. And for a time
a violent mobocratic spirit, worthy of the severest

32 TESTIMONY OP GENERAL ASSEMBLY.

reprehension, was excited against them. Espeei-
ciaily did the bitterness with which they denounced
indiscriminately all slave-holders, excite a corres-
ponding spirit of bitterness on the part of southern
men and slave-holders. In the midst of this ex-
cited state of feeling, and this mutual denunciation
between the North and the South, the subject came
frequently before the General Assembly.

In 1836 memorials and petitions from individu-
als, on this subject, were presented to the Assembly
and referred to a committee, whose report, and the
whole subject, were referred to a committee to re-
port to the next General Assembly. This commit-
tee w^ere divided in sentiment, and presented^ in
1836, two reports. After some discussion the fol-
lowing motion was made and carried :

" Inasmuch as the constitution of tKe Presbyte-
rian Church, in its preliminary and fundamental
principles, declares that no church judicatory ought
to pretend to make laws to bind the conscience in
virtue of their own authority ; and as the urgency
of the business of the Assembly, and the shortness
of the time during which they can continue in ses-
sion, render it impossible to deliberate and decide
judiciously on the subject of slavery in its relations
to the Church; therefore,

Resolved^ That this whole subject be indefi-
nately postponed,"

The years 1837 and 1838 are memorable for ihe
passage of what is called theexginding act, and the
secession of those who now compose the New

TESTIMONY OF GENERAL ASSEMBLY. 33

School Presbyterian Church. No action was taken
on the subject of slavery during these years.

The following resolution was offered by the ven-
erable Dr. Alexander, in 1889, and passed by the
General Assembly, viz.;

Resolved, That the General Assembly, ap-
proving the objects of the American Colonization
Society, and rejoicing in the success which, by a
gracious Providence, has been granted to this be-
nevolent enterprize thus far, would renew the re-
commendation to ithe churches under their care for-
merly made, to take up a collection to aid the funds
of said society, on or about the 4th day of July,
annually."

Again, in 1841, some papers on the subject of
slavery were put into the hands of the committee
of bills and overtures of the Assembly. When
this committee reported, a motion was made that
one or more of the papers be read. But after some
debate, the whole matter was indefinately post-
poned.

An overture from the Presbytery of Chillicothe,
on the subject, was presented to the Assembly in
1842. And the motion that it is inexpedient for
the General Assembly to take any action on the
subject, was postponed until the next Assembly.

This motion came up regularly again in 1843,
and was laid on the table. An overture from the
Presbytery of New Lisbon in relation to the re-
ligious instruction of the slaves, was referred to the
Board of Missions.

In 1844 the committee of bills and overtures
4

3i TESTIMONY OF GENERAL ASSEMBLY.

reported to the Assembly that a number of memo-
rials had been put into their hands on the subject
of slavery, and recommended that the subject be
dismissed from their consideration. Whereupon,
a minority of the committee submitted a paper ex-
pressive of their want of concurrence in the report;
and the Rev. Dr. Spring another paper expressive
of his views of the manner in which the subject
should be disposed of. And on motion, the whole
subject, with all the papers in relation to it, was laid
upon the table, by a vote of 116 to 70.

Numerous memorials and petitions were present-
ed to the General Assembly of 1845 on the subject
of slavery. They were referred to a special com-
mittee. That committee reported, and their report
was adopted by a vote of 168 to 13. The follow-
ing is the report, viz.:

"The memorialists may be divided into three
classes, viz.:

1. Those which represent the system of slavery
as it exists in these United States as a great evil,
and pray this General Assembly to adopt measures
for the amelioration of the condition of the slaves.

"2. Those which ask the Assembly to receive
memorials on the subject of slavery, to allow a fuU
discussion of it, and to enjoin upon the members of
pur Church residing in States whose laws forbid
the slaves being taught to read, to seek by all law-
ful means the repeal of those laws.

" 3. Those which represent slavery as a moral
evil, a heinous sin in the sight of God, calculated to
bring upon the Church the curse of God, and calling

TESTIMONY OP GENERAL ASSEMBLY. 35

for the exercise of discipline in the case of those
who persist in maintaining or justifying the relation
of master to slaves.

" The question which is now unhappily agitating
and dividing other branches of the Church, and
which is pressed upon the attention of the Assem-
bly by one of the three classes of the memorialists
just named, is, whether the holding of slaves is,
under all circumstances^ a heinous sin^ calling
for the discipline of the Church.

"The Church of Christ is a spiritual body,
whose jurisdiction extends only to the religious
faith and moral conduct of her members. She
cannot legislate where Christ has not legislated,
nor make terms of membership which ^e has not
made. The question, therefore, which this Assem-
bly is called upon to decide is this : Do the Scrip-
tures teach that the holding of slaves, without re-
gard to circumstances, is a sin, the renunciation of
which should be made the condition of member-
ship in the Church of Christ ?

" It is impossible to answer this question in the
affirmative without contradicting some of the plain-
est declarations of the word of God. That sla-
very existed in the days of Christ and bis Apostles
is an admitted facti That they did not denounce
the relation itself as sinful, as inconsistent with
Christianity; that slave-holders were admitted to
membership in the Churches organized by the
Apostles ; that whilst they were required to treat
their slaves with kindness and as rational, account-
able, immortal beings, and, if christians, as breth-

36 TESTIMONY OP GENERAL ASSEMBLY*

ren in the Lord> they were not commanded to
emancipate. them; that slaves were required to be
" obedient to their masters according to the flesh,
with fear and trembling, with singleness of heart as
unto Ghri§t," are facts which meet the eyo of every
reader of the New Testament. This Assembly
cannot, therefore, denounce the holding of slaves
as necessarily a henious and scandalous sin, calcu-
lated to bring upon the Church the curse of God,
without charging the Apostles of Christ with con-
niving at such sin, introducing into the Church
such sinners, and thus bringing upon them the curse
of the Almighty.

" In so saying, however, the Assembly are not to
be understood as denying that there is evil connect-
ed with slavery. Much less do they approve those
defective and oppressive laws by which, in some of
the States, it is regulated. Nor would they by
any means countenance the traffic in slaves for the
sake of gain ; the separation of husbands and wives,
parents and children, for the sake of * filthy lucre,'
or for the convenience of the master ; or cruel treat-
ment of slaves in any respect* Every christian B^rxd
philanthropist certainly should seek, by all peace-
able and lawful means, the repeal of unjust and op-
pressive laws, and the amendment of such as are
defective, so as to protect the slaves from cruel treat-
ment by wicked men, and secure to them the right
to receive religious instruction.

" Nor is this assembly to be understood as coun-
tenancing the idea that masters may regard their
servants as mere property, and not as human beings,

TESTIMONY OF GENERAL ASSEMBLY. 37

rationalj accountable^ immortal. The Scriptures
prescribe not only the duties of servants, but also
of masters, warning the latter to discharge those
duties * knowing that their Master is in heaven,
neither is there respect of persons with him.'

" The Assembly intend simply to say, that since
Christ and his inspired Apostles did not make the
holding of slaves a bar to communion, we, as a
court of Christ, have no authority to do so ; since
they did not attempt to remove it from the Church
by legislation, we have no authority to legislate on
the subject. We feel constrained further to say,
that however desirable it may be to ameliorate the
condition of the slaves in the southern and >vestern
States, or to remove slavery from our country, these
objects we are fully persuaded can never be secured
by ecclesiastical legislation. Much less can they
be attained by those indiscriminate denunciations
against slave-holders, without regard to their char-
acter or circumstances, which have, to so great an
extent, characterized the movements ot modern ab-
olitionists, which, so far from removing the evils
complained of, tend only to perpetuate and aggra-
vate them. • •

"The Apostles of Christ sought to ameliorate the
condition of slaves, not by denouncing and excom-
municating their masters, but by teaching both
masters and slaves the glorious doctrines of the
gospel, and enjoining upon each the discharge of
their relative duties. Thus can the Church of
Christ, as such, now improve the condition of the
slaves in- bur country.

38 TESTIMONY OF GENERAL ASSEMBLY.

" As to the extent of the evils involved in
slavery, and the best methods of removing them,
various opinions prevail, and neither the Scriptures
nor our constitution authorize this body to pre-
scribe any particular course to be pursued by the
churches under our care. The Assembly cannot
but rejoice, however, to learn that the ministers
and churches in the slave-holding States are awa-
king to a deeper sense of their obligation to extend
to the slave population generally the means of grace,
and many slave-holders not professedly religious,
favor this object. We earnestly exhort them to
abound more and more in this good work. We
exhort every believing master to remember that his
Master is also in heaven, and in view of all the
circumstances in which he is placed, to act in the
spirit of the golden rule: 'Whatsoever ye would
that men should do unto you, do ye even the same
to them.'

" In view of the above stated principles arid facts,
" Resolved^ 1st, That the Gsneral Assembly of
the Presbyterian Church in the United States was
originally o»'ganized, and has since continued to be
the bond of union in the Church, upon the con-
ceded principle that the existence of domestic sla-
very, under the circumstances in which it is found
in the Southern portion of the country, is no bar
to christian communion.

"2d, That the petitions that ask the Assembly to
make i>ie holding of slaves in itself 2. matter of
discipline, do yirti^ally require this judicatory to
dissolve itself, and abandon the organization under

TESTIMONY OV GENERAL ASSEMBLY. 39

whiclij by the Divine blessings, it has so long pros-
pered. The tendency is evidently to separate the
northern from the southern poition of the Ohurch,
a result which every good citizen must deplore as
tending to the dissolution of the union of our be-
loved Country, and which every enlightened chris-
tian will oppose as bringing about a ruinous and
unnecessary schism between brethren who main^
tain a common falith."

By many the above action was regarded, as an
abandonment of the position taken by the Assembly
in 1818 on this subject. Hence,

In 1846 a number of petitions from individuals,
memorials from Presbyteries, and a resolution from
the Synod of Cincinnati, were presentedto the As^
sembly. These urged the Assembly " to utter addi-
tional testimony on the subject of slavery, or at least
to re-affirm or explain its former testimony.'* They
were referred to a committee. This committee made
the following report, which was adopted, viz.:

Our Church has, from time to time, during a
period of nearly sixty years, expressed its views on
the subject of slavery. During all this period it
has held and uttered substantially the same senti-
ments. Believing that this uniform testimony is
true and capable of vindication from the word of
God, the Assembly is, at the same time, clearly of
the opinion that it hs^s already deliberately and sol-
emnly spoken on this subject with sufficient fulness
and clearness. Therefore,

"j8«so/ue(^, That no further action upon this siib-
jfect is, at present, needed."

40

TESTIMONY OF ttENKRAL ASSEMBLY.

At a subsequent session of the same Assembly
the following resolution was presented and adop-
ted, viz.:

" Besolvedy That in the judgment of this house
the action of the General Assembly of 1845 was
not intended to deny or rescind the testimony often
uttered by the General Assemblies previous to that
date."

In 1847 the Assembly heard a sermon preached
according to appointment on the religious instruc-
tion of the colored population, by C. C. Jones,
D. D. ; whereupon it was

" Resolved, 1st, That this Assembly has heard
with satisfaction the sermon preached by the Rev.
C. C. Jones, D. D., of Georgia, according to their
appointment, on the subject of the religious instruc-
tion of the colored population.

" Resolved, 2d, That the Assembly regard this
subject as one of very great interest and importance,
and recognize the goodness of God in opening this
field to our ministers and missionaries to so large
an extent, and with such cordial approbation from
the community.

Remhed, 3d, That the Board of Missions
be directed, if it appears to them advisable^ to ap-
point a secretary or general agent from and for the
south Hnd south-west, who shall superintend the
^ollectfon of funds and the location of missiona-
r$:j^s, and attend to the. other duties of this depart-
vii^ent, in co-operation with the Presbyteries and
churches in that section of the colmtry."

Thi} subject of slavery was brought before the

TESTIMONY OF GSNEUAL ASSEMBLY. 41

General Assembly of 1848, by a memorial com-
plaining that the testimony in regard to it is not
sufficiently definite, and praying that whatever tes-
timony has been borne against it might be publish-
ed by the Board of Publication, under the order of
the Assembly, with such additions and explanations
as may render it more effective. The committee
to whom this memorial was referred, recommen-
ded the following resolution, which was adopted,
viz.:

" Besolved, That no additional publicity in re-
gard to the action of this Assembly on the subject
of Slavery is necessary.''

The following resolutions commendatory of the
Colonization Society were also adopted by the
same Assembly :

" Eesolvedy 1st, That the enterprise of the Colo-
nization Society, so successfully prosecuted amid
so much obloquy, opposition, and misunderstanding,
has our highest confidence, as wise, peaceful, hu-
mane, and philanthropic.

" Resolvedy 2d, That as it has been in past years
repeatedly commended to the patronage of the
churches in our connection, as preeminently com-
bining the noblest benefits to Africa and America,
to the emigrant colonists, and to the heathen tribes
around them, we would again offer it to their pat-
ronage, and most earnestly recommend to all pastors
and churches an annual collection for its support,
to be made early in July.

^^Resolvedy Bd, ThB.t we have heard with the
highest pleasure of the complete destruction of the

42 TESTIMONY OF GENERAL ASSEMBLY.

slave factories near Liberia, and most earnestly
hope for the day when a traffic so odious and cruel
shall be swept from the ocean."

Resolutions were also introduced, but indefinately
postponed, declaring it to be the duty of masters to
have servants, born in their house, baptized, and
enjoining the Presbyteries to demand an annual re-
port from the church Sessions of their fidelity in
the premises, and to report to the Assembly from
year to year. It will, however, appear in a subse-
quent part of this volume, that the General Assem-
bly of 1816, adopted a resolution affirming the
general sentiment of these resolutions in reference
to the baptism of slave children.

In 1849, again, numerous memorials were pre-
sented asking the Assembly to declare slavery to be
a sin, to enjoin such discipline as would remove it
from the Church, to appoint a committee to collect
statistics and report a plan of abolition to the next
Assembly. In answer to these memorials the com-
mittee to whom they were referred offered the fol-
lowing resolutions, which were adopted, viz.;

" Eesohed^ 1st, That the principles of the Pres-
byterian Church on the subject of slavery, are al-
ready set forth in repeated declarations, so full and
so explicit as to need no further exposition.

" Eesolved, 2d, That in view of the civil and
domestic nature of this institution, and the compe-
tency of secular legislatures alone to remove it, and
in view of the earnest inquiry and deep agitation
on the subject, which we now observe in one or
more commonwealths of our country where slavery

TESTIMONY OP GENERAL ASSEMBLY. 43

exists, it be considered peculiarly improper and in-
expedient for this General Assembly to attempt or
propose measures in the work of emancipation.

'^Rcsolvcdy 3d, That all necessary and proper pro-
visions is already made for the just exercise of dis-
cipline upon those who neglect or violate the mu-
iual duties of masters and servants, and the General
Assembly is always ready to enforce these provis-
ions, where the unfaithfulness of any inferior court
is made manifest by record, or appeal, or com-
plaint.

Resolved, Aih^ We rejoice to believe that the
action of former Assemblies, so far from aiding or
allowing the iniquitous oppression of man by his
fellow man, has been steadily promoting ameliora-
tion in the condition of slaves, by winning the con-
fidence of masters in our freedom from fanaticism,
and by stimulating the slave-holder and his pastor
alike to labor in the religious instruction pf the
blacks.

Resolved, 6th, That it be enjoined upon the
Presbyteries situated in slave-holding States to con-
tinue and increase their exertions for the religious
instruction of slaves, and to report distinctly in
their annual narratives to the General Assembly the
state of religion among the colored population.''

An overture from the Presbytery of Beaver, was
presented in 1860, asking the General Assemby to
declare the system of slavery a great moral evil,
and to recommend to all the members of our
churches to employ such measures as will renaove
this evil from our Church and from our land. Also,

44 TESTIMONY OP GENERAL ASSEMBLY.

a memorial from the church of Rocky Spring of
the Presbytery of Chilicothe, supplicating the As-
sembly to re-affirm the action of the Assembly of
I8I85 and to enjoin upon all our church courts
such action as shall speedily rid our Zion of slave-
holding. The committee to whom these were re-
ferred recommended the adoption of the following
resolution upon this subject :

" Eesolved, That the previous and repeated de-
clarations of the General Assembly upon the sub-
ject of American slavery, are such as to render any
action upon the above overture and memorial un-
necessary."

This report was ultimately laid upon the table.
The above is a transcript of all that the Gen-
eral Assembly has said upon the subject of slavery.

TESTIMONY OP SYNODS.

46

CHAPTER IL

TESTIMONY OF THE SYNODS OF THE PRESBYTERIAN
CHURCH ON THE SUBJECT OF SLAVERY.

The testimony here presented has been borne
mainly, as will be observed, by those Synods situ-
ated in non-slave-holding portions of the country.
The action of southern Synods appears in the form
of plans for the instruction and elevation of the
slaves, and consequently comes more appropriately
under another topic presented in this volume. The
action of about two-thirds of the Synods belonging
to the Church is given. To have given the action
of all would have swelled unprofitably the volume.
In a few cases the testimony has been abridged,
but care has been taken to give it fairly, and in its
full force.

The Synods of New York, New Jersey, Phila-
delphia, and Memphis have not acted upon this
subject, being fully satisfied to acquiesce in the^tes-
timony borne by the General Assembly.

The Synod of Buffalo hai^- simply affirmed the K^s*
action of the General Assembly, thus making it
their own testimony upon the subject.

This subject has been frequently before the Sy-
nod of Pittsburgh. In* 1839 an overture was pre-
sented from the Presbytery of Beaver. It was re-
ferred to a committee which reported ««that they
recommend this body to adopt, as expressive of

46

TESTIMONY Op SYNODS.

their views with reference to this great evil (of sla-
very) as it exists in our land, the minute of the
General Assembly of 1818 on the subject, except
so much of it as is found in the Digest on page
346, recommending the Colonization Society."
The report was adopted. In a subsequent resolu-
tion the Synod declare that their reason for the ex-
ception in relation to the Colonization Society, was
not any want of confidence in that Society, a great
majority of the Synod being in favor of it, but def-
erence to the feelings of brethren, and to avoid pro-
tracted debate.

In 1841, the subject being again before Synod,
they refer to the act of 1839 and say:

" The Synod have already, (in 1839), in accor-
dance with the resolutions of the Assembly of
1818, borne their strongest testimony against sla-
very, accompanied with appropriate counsels and
directions, as to the duty of christians. They
have declared Hhat the voluntary enslaving of one
part of the human race by another is a gross vio-
lation of the most precious and sacred rights of hu-
man nature — is utterly inconsistent with the law of
God, which requires to love our neighbor as
ourselves — and is totaTiy irreconcilable with the
spirit and principles of the gospel of Christ.' "

Again, in 1845, in reply to a memorial from the
Presbytery of Beaver, the following resolution was
adopted, viz :

Resolved, That this Synod, in the spirit of af-
fectionate regard for these brethren, dismiss the
whole subject, with the assurance to them that we

TESTIMONY OF SYNODS.

47

abide by our own action of 1841 , affirming the
principles of the Assembly's act of 1818, as the
unaltered sentiments of this body on the subject of
slavery."

In 1844 the Synod of Wheeling passed the fol-
lowing resolution, viz.:

" Eesolvedy That inasmuch as it was originally
recommended by the Presbytery of Georgia, and
since by many sister Presbyteries, to the General
Assembly's Board of Domestic Missions to send
missionaries to labor among the colored population
of the South, we heartily approve and recommend
to the Board this important field of labor."

In 1846 numerous memorials were presented to
the Synod asking them to seek a repeal of the ac-
tion of the Assembly of the same year. To these
the following answer was given :

"While the committee would prefer that this
vexed question should be assigned to a special com-
mittee, yet as we are required to present the subject
to Synod in some formj we recommend the adop-
tion of the following resolution, which we hope
will be adopted by the exercise of a spirit of con-
ciliation among brethren, all of whom desire the
removal of a great evil existing in our Church and
country, and differing little in sentiment except as
to the mode of accomplishing that object.

Resolved, That inasmuch as there is consider-
able difference of opinion as to the meaning of the
action of the last General Assembly on slavery, it
being alledged that such action is founded on a
more contracted view of the slavery question than

48

TESTIMONY OF SYNODS.

the action of any previous Assembly, presenting the
subject in a particular aspect, instead of meeting it
fully in its general bearing; yet as that body is ac-
cessible to all who approach it in a proper manner,
and competent to explain its own action, Synod,
therefore, deem it inexpedient to comply with the
request of the memorialists in asking the Assembly
to repeal its doings, or to make slave-holding a bar
to christian communion. And at the same time.
Synod take this opportunity of cheerfully express-
ing their approbation of the sentiments presented
by the Assembly of 1818 on this subject."

At a meeting of the Synod of Ohio, in 1835,
the following overture was presented, discussed and
acted upon, viz.:

" Is it not the duty of the Synod to express their
opinion, and to advise the churches respecting the
action and excitement of the present times on the
subject of slavery, and the various evils which have
grown out of the manner iu which this subject has
been managed."

To this overture the following answer was given:

" Resolved, 1st, That this Synod cordially ap-
prove that provision of the Constitution of the
State in which, we live which declares that invol-
untary servitude, unless for the punishment of
crime, shall never be permitted ; and they cannot
but regard slavery as, in every respect, an evil
which all men should disapprove, and which should
be removed as speedily as may be practicable in a
prudent and lawful manner.

Mesolved, 2d, That while it is a solemn duty

TESTIMONY OP SYNODS.

49

not to assail, but to respect, the legal and constitu-
tional rights of the inhabitants of those States
whose regulations in regard to slavery are different
from ours, it is a good work to elevate the charac-
ter and ameliorate the condition of the whole Afri-
can race in a safe and reasonable manner.

" Resolved, 3d, That it is inconsistent with the
wisdom that is from above to excite and inflame the
public mind on the subject of slavery, by proposing
impracticable or unsafe measures, by circulating
publications and disseminating opinions which are
inconsistent with the welfare and safety of our fel-
low citizens."

In 1837 the subject was brought before the Sy-
nod thus;

" The Synod of Ohio, at its present meeting, is
respectfully requested to answer the following ques-
tion: Can any one hold the mystery of the faith in
a pure conscience, who claims and exercises a pro-
perty right in his fellow man, so that he may, at
his pleasure, not only sell and buy his labor, but
also his person, as he would sell and buy personal
property?"

To this question the following answer was
given :

"The Synod of Ohio very cordially unite in
bearing testimony against slavery as practiced in
the United States, believing it to be a great sin
against God; but think tha^ the discussion of this
subject at this time by the Synod, is uncalled for
and unprofitable to our churches and to the world."

The following resolutions, adopted by the Synod

60

TESTIMONY OP SYNODS.

of Cincinnati in the year 1844, contain their testi-
mony on this subject :

" 1. Eesolvedy That the system of slavery as it
exists in several States of this Union, including
those unequal and unjust laws which authorize the
master to separate families and make merchandise
of his slaves for gain, is manifestly contrary to
the principles of the gospel, and therefore sinful.

" 2. Resolved, That while we hold and declare
this sentiment, nevertheless it is our view, that there
are individuals in our Church who stand in the re-
lation of mastei's to slaves, who are for a time un-
der such peculiar circumstances that they cannot be
justly charged with sin merely because of this re-
lation."

The testimony of the Synod of northern Indiana
on the subject of slavery, is contained in a frater-
nal letter which they addressed in 1844 to the min-
isters and members of the churches belonging to
the Synods situated in the slave-holding States.
The following extract will fully exhibit their
views :

" We cannot, in so brief a space as we have al-
lowed ourselves, discuss the evils of slavery at
large ; but we are concerned to place before you
old facts again with the hope that, coming from
your own brethren, they will quicken your zeal if
it need rousing. The facts that we wish to pre-
sent are such as follow: That a slave must be igno-
rant. No exception can alter the general statement
that safety requires that slaves should be ignorant.
They are, therefore, not taught to read — their

TESTIMONY OP SYNODS.

51

minds are not developed by instruction — they are
acted upon by motives proper only to animals, and
generally sink to or below the range of animals.
Whatever things they are taught are for the purpo-
ses of gain — to make them better slaves, and not
better men, W^th this omission is coujpled another
and a worse one — the neglect of their moral cul-
ture. Their souls are left as destitute of light as
their minds, and thus at once they are forbidden to
be men on earth or saints in heaven. If some few
are slenderly taught, the effect of the system is un-
questionably to place the slave in circumstances
where vice and degradation will be inevitable and
certain. Marriage is but a name. The ties of pa-
rental and filial love are subject to violation at any
time, without a single guard, except that which
may exist in the breast of the master. Pro-
miscuous concubinage becomes general. Chas-
tity ceases to be a virtue. Why should it be re-
cognized when the slaves are tempted to free indul-
gence by the example of the master and his sons
among them? We are pained to ^peak- of these
things, nor would we were there not uncontradicted
evidence in every slave State tliat the slave popula-
tion is in a most degraded state of morals. When
every natural right is violated in respect to the
slave, can we expect that he will grope out, in his
darkness, the laws of honesty or veracity? Can
a slave be a slave long without becoming a thief
and a liar? Where there is no motive to labor
such as God has made as proper to man— no hope of
reward — no wages — no acquisition of property —

52

TESTIMONY OF SYNODS.

no hope of liberty — can a slave be other than in-
dolent? And the lowest instincts of animal man
will teach him, by trick and cunning, to secure in-
dolence as the only luxury of his condition.

"That many christian masters strive to avert
these evils from their slaves does not alter the gen-
eral eifect; and their example, by presenting the
fairest aspect of slavery, quiets the conscience of
the holder; and it may be said without exaggera-
tion, that the better a limited portion of the slaves
are made, the worse it is for the whole, since the
good of the few becomes a palliation for the evil of
the many. The world has never known an in-
stance— we do not believe it possible that there
should be an instance — of a race subjected to ab-
solute servitude without making them dishonest,
mean-spirited, trickish, lying, and unchaste. And
in respect to African slaves, we perceive them to
be unenlightened in all those things which are be-
coming to man on earth, and in respect to their
souls, as dark as that wretched world to which they
are hastening.

" A system which violates the natural rights of
man, affords not one incitement to good, which
appeals only to the lowest appetites, which leaves
the mind dark from policy, and the soul darker
yet from neglect, which influences every evil
passion without encouraging one virtuous feel-
ing; which begins by defrauding men of every
right, and ends by reducing them so low that they
no longer care for such loss 5 takes away every such
excitement and pleasure as is common to humanity,

TESTIMONY OP SYNODS.

53

and ends by making the slave entirely happy as a
beast, surely such a system is abhorrent to every
expressed notion of right among men, to every sen-
timent of freedom in our bosom, and stands in most
deadly opposition to the word of God."

Holding these views, of course the Synod urge
emancipation. They regard emancipation as th«
most efficient, and an indispensable preparation for
freedom. They however acquiesce in the action
of the General Assembly of 1845.

The Synod of Kentucky acted on the subject of
slavery as early as the year loOO. The Session of
Concord Church had suspended an individual for
exposing to sale at public auction a negro boy.
The case was carried to the Presbytery of West
Lexington, and the Presbytery reversed the decis-
ion of the Session* It was then appealed to Sy-
nod, and the Synod " determined that the judgment
of Presbytery ought to be, and it is hereby re-
versed, and the decision of the Session of Concord
Church confirmed." This action w^as afterward
re-considered, and the case remanded to the Session
for re-investigation and final decision.

At the same time, the Synod directed the Pres-
byteries to take such order as to them might seem
most prudent, to secure the religious instruction of
the slaves, and also a humane and christian treat-
ment of them. The same sentiment has been fre-
quently expressed by the Synod.

In 1834 the abstract subject was brought before
Synod, and a paper was adopted declaring " sla-
very repugnant to the principles of our holy reli-

64

TESTIMONY OP SYNODS.

gion;" that "its continuance any longer than is
necessary for its safe and beneficial termination, is
sinful.'* And the Presbyteries and Church Ses-
sions were directed to adopt measures for the grad-
ual emancipation of slaves, especially those to be
hereafter born.

A committee appointed by the Synod for the
purpose, published in 1836 an address describing ia
glowing language the horrors of the slave system,
and proposing a plan for gradual emancipation.
This report was not acted upon by the Synod, al-
though known to be expressive of the views of
nearly all its members. The reason of its not be-
ing presented was the fanatical excitement which
arose about this period at the north, rendering it
impolitic to agitate the subject in the region occu-
pied by the Synod. This address is too long to be
inserted here entire. The following synopsis will
exhibit its doctrines and plan of emancipation. It
may be proper to add that the recent political his-
tory of Kentucky abundantly proves that the senti-
ments of the address are those entertained now by
almost every member of that Synod. The address
declares:

" We all admit that the system of slavery which
exists among us is not right. The system as it ex-
ists among us, and is constituted by our laws, eon»
sists of three distinct parts — a deprivation of the
right of property, a deprivation of personal lib"
ert^i and a deprivation of personal security.

1. A part of our system of slavery consists
in depriving human beings of the right to acquire

TESTIMONY OF SYNODS.

56

and hold property. Every man has from God a
right to the proceeds of his own labor. All recog-
nize this right. The Scriptures teach add strongly
guard it. Slavery deprives men of it.

"2. The deprivation of personal liberty forms
another part of our system of slavery • ^ All men
are created equal.' They have an inalienable right
ik> liberty. The slave has no right to his wife or
children. He has no right to himself. His flesh
is bought and sold. He is subject to the will of
an absolute master. The rights of conscience are
ever destroyed. The master may prevent his slaves
from worshiping God according to the dictates of
th^jr consciiK&e.

|13. The deprivation of personal security is the
reiMvAtdng constittient of our system of slavery*
The hjaster may maltreat in any form, and to any
extent short of producing speedy death. Any other
white man may abuse, and even murder the slave
in the presence of any number of other slaves.
Their testimony cannot convict him.

" There are certain effeets springing naturally and
necessarily out of such a system, which must also
be considered.

"1. Its most striking effect is, to deprave and
degrade its subjects by removing from them the
strongest natural checks to human corruption.
There are certain principles of human nature by
which God w^orks to save the moral world from
ruin. In the slave these principles are eradicated^
He is degraded to a mere creature of appetite and
passion. These are the feelings by which he is

56

TESTIMON¥ OP SYNODS

governed. The salt which preserves human nature
is extracted, and it is left a putrifying mass.

"2. It dooms thousands of human beings to
hopeless ignorance. The slave has no motive to
acquire knowledge. The master will not undergo
the expense of his education. The Lvw positively
forbids it. Nor can this state of things become
better unless it is determined that slavery shall
cease. Slavery cannot be perpetuated if education
be generally or universally given the slaves.

"3. It deprives its subjects, in a great measure,
of the privileges of the gospel* Their inability to
read prevents their access to the Scriptures. The
Bible is to them a se&!|d book. There is no ade-
quate provision made for their attendance upon the
public means of grace. Nor are they prepared to
profit from instructions designed for their masters.
They listen when in the sanctuary to prophesyings
in an unknown tongue. Comparatively few of
them are taught to bow with their masters around
the domestic altar. Family ordinances of religion
are almost unknown in the domestic circles of the
blacks.

"4. This system licenses and produces great
cruelty. The whip is placed in the hands of the
master, and he may use it at his pleasure only
avoiding the destruction of life. Slaves often suf-
fer all that can be inflicted by wanton caprice, by
grasping avarice, by brutal lusty by malignant spite,
and by insane anger. Their happiness is the sport
of every whim, and the prey of every passion that
may enter the master's bosom. Their bodies are

TESTIMONY OP SYNOBS

67

lacerated with the lash. Their dignity ie habitu-
ally insulted. Their tenderest affections are wan-
tonly crushed. Dearest friends are torn asunder.
Brothers and sisters, parents and children, see each
other no more. There is not a neighborhood
where these heart-rending sceries are i^ot displayed.
There is not a village or a road that does not behold
the sad procession of manacled outcasts, whose
chains and mournful countenances tell that they are
exiled by force from all they hold dear.

"5. It produces general licentiousness among
the slaves. Marriage as a civil ordinance they
cannot enjoy*^;^ sT^ marriages are mere contracts
voidable at th^ir master's pleasure or their ow?**
And never, isf iiiy civilized county, has respect for
these restraints of matrimony heeii more nearly
obliterated than it has been among our blacks.
This system of universal concubinage produce^ re-
volting licentiousness.

" 6. This system demoralises the whites as well
as the hlacJss* The masters are clothed with des-
potic power. To depraved humanity this is ex-
ceedingly dangerous. Indolence is thus fostered.
And hard-heartedness, selfishness, arrogance and
tyrany are, in most men, rapidly developed and
fearfully exhibited.

" 7. This system draws down upon us the ven-
geance of heaven, < If thou forbear to deliver
them that are drawn to death, and^ those that ^ire
ready to be slain ; if thou sayest. Behold, we knew
it not; doth not he that pondereth the heart con-,
sider it? and he that keepeth thy »oul, doth he not

58

TESTIMONY f)^ SYNODS*

know it ? and shall he not render to every man ac-
cording to his works ? ' ' The people of the land
have used oppression, and exercised robbery, and
have vexed the poor and needy; yea, they have op-
pressed the stranger wrongfully. ^ ^ * There-
fore have I poured out mine indignation upon them:
I have consumed them with the fire of my wrath;
their own way have I recompensed upon their
heads, saith the Lord.' Such is the ss^stem, such
are some of its effects.

"But some affirm that God's word sanctions sla-
very. It is said that God expressly permitted his
people to enslave the Cahaanites.. True, he thus
punished them. It is his prerogative to punish men
for their guilt in one form or another, as shall seem
good to him. But man may not arrogate the pre-
rogative of the Almighty. If the Bible sanctioned
slavery, it must be the Greek and Roman slavery
which prevailed in the Apostle's days. That wa-s
a system far more cruel than the American. Is it
not an insult to God to affirm that he approved
such a system ? But the Apostles gave. directions
for the mutual conduct of masters and servants.
True, but the relation of master and servant will '
always exist, though slavery should cease. And
the directions apply to all forms of this relation ; ^
and do not prove the correctness of slavery any
more than the injunction to be 'subject to the pow-
ers^hat be,' proves the divine right of kiiigs, - But
it is said, 'the New Testament does not condemn
§iave-hoiding in express terms.' It does in the
most direct and positive , manner. The Greek

TESTIMONY OP SYNODS.

59

language had not a term answering to the word
slave. Hence the Apostles enumerated all the dis-
tinctive features of slavery, and. declared each and
all of th^m sinful. They also enjoined those vir-
tues the practice of which would destroy slavery.
The precepts against fraud, oppression, pride and
cruelty, all cut through the heart of the slave sys-
tem. And the command, * love thy neighbor as
thyself,' would wholly remove it from the earth.
Slavery is forbidden by the Scriptures precisely as
gladiatorial shows, in which men w^ere hired to
butcher each other, and the selling of children by
V their parents, often practiced fermerlyj s^-e forbid-
den; that is, by denouncing ail the crimes which
these acts involve.

, "From these views, it appears manifestly the
duty of every individual to aid vigorously and effi-
ciently in the abolition of slavery. It is not enough
to affirm, ' I have done all I can for the comfort
and well-being of my own slaves.' This will not
protect their posterity, nor secure the good of
others. This does not fulfil the injunction, 'what
things soever ye would that men should do unto
you do ye even so to them.'

"It is often urged that the slaves, are better off
than the free negroes. But has God so created a
whole race that it is better for them to remain in
perpetual bondage ? None believe it. Nor should
it be plead as a justification of slavery that emanci-
pation will promote a mixture of the two races.
But if each individual liberate and colonize his
slaves, he will fully meet his responsibility and

60 ' TESTIMONY OP SYNODS,

avo'd the criminality of promoting this mixture.
It is, therefore, the duty of every christian to use
vigorous and immediate measures for the destruc-
tion of this whole system, and for the removal of
its unhappy effects.

" But what plan can be adopted for effecting this
work? The most simple is that of abolition, or
immediate and complete emancipation. But those
who conceive that immediate emancipation is, in
all cases, a duty, do not reflect upon the circum-
stances in which we are placed. No laws are pro-
vided for the peculiar condition of the emancipated
blanks. They would be exposed to great dangers
and evilsr But,

" The plan which we propose is, for the master
to retain, during a limited period, and with regard
to the real welfare of the slave, that authority
w'hich he before had in perpetuity, and solely for
his own interest. Let the full liberty of the slave
be secured against all contingencies by a recorded
deed of emancipation, to take effect at a specified
time. In the meanwhile, let the servant be treated
with kindness— let all those things which degrade
him be removed — -let him enjoy means of instruc-
tion— let his moral and religious improvement be
sought — let his prospects be presented before him,
to stimulate him to acquire those habits of fore-
sight, economy, industry, activity, skill, and integ-
rity which will fit him for using well the liberty
he is soon to enjoy.

^'To the objection that the man who adopts this
gradual scheme encourages others in slave-holding,

TESTIMONY OF SYiiO.nfy.

61

it is replied, that his example cantiot be appealed
to for such a purpose. He hap, by his deed of
emancipation, recorded his detestation of the sys-
tem. It should also be seriously considered wheth-
er, by a hasty emancipation of some, the chains
may not be more firmly riveted upon others. When
set at liberty without being prepared, their improper
conduct will produce a strong prejudice against
both free blacks and the cause of emancipation.
In view of this plan —

"1. We would recommend that all (slaves now
under twenty years of age, and all those yet to be
bom in our possession, be emancipated as they
severally reach their twenty-fifth year.

"2. We recommend that deeds of emancipation
be now drawn up, and recorded in our respective
county courts, specifying the slaves we are about
to emancipate, and the age at which each is to be-
come free. ,

"3. We recommend that our slaves be instructed
in the common, elementary branches of education.

"4. We recommend that strenuous and perse-
vering efforts be made to induce them to attend reg-
ularly upon the ordinary services of religion, both
domestic and public.

'*5. We recommend that great pains be taken to
teach them the holy Scriptures ; and that to effect
this, the instrumentality of Sabbath schools, wher-
ever they , can be enjoyed, be united with that of
domestic instruction. >

"Many churches have a sufficient number of
pious masters to enable them to hire a teacher for

62

TESTIMONY OP SYNODS.

the young whom they intend to emancipate. The
younger members of many families can engage in
giving them instruction. Sabbath schools for them
should be organized in nearly all our congrega-
tions.

"There are but three courses before you — imme-
diate or gradual emancipation, or a perpetuation of
the system. The first you will not probably adopt.
If you refuse to pursue the second, there is no al-
ternative but to lend your influence to perpetuate a
system which God abhors — which exhibits power
without responsibility, toil without recompense,
life without liberty, law w^ithout justice, wrongs
without redress, infamy without crime, punishment
without guilt, and families without marriage. Sec-
ular legislatures will not remove the evil; the work
must begin at the house of God.

" We must soon all appear at God's bar. Are
you prepared to say, ' As I have done unto these,
so let it be done unto me; as I have showed mercy,
so let me receive mercy at the hand of my judge.'"

Such is a brief and faithful summary of this ad-
dress, although not always given in its own lan-
guage. In the clearest and most forcible manner
are the evils both of the nature and practical work-
ings of the system pointed out. And most earn-
estly is their removal plead for. ■

The following letter, addressed by the Synod of
Virginia to one of its Presbyteries, although writ-
ten in 1800, is still expressive of the sentiments of
the members on the subject of slavery :

"Rev. and Dear ^Brethren — A letter from

T15STIM0NY OF SYNODS.

63

your committee enclosing a memorial from the
united congregations of Caneridge and Concord, is
now before us ; and much do we. lament the un-
happy occasion of that address. That so many
thousands of our fellow creatures should, in this
land of liberty and assylura for the oppressed, be
held in chains, is a reflection to us painfully afflic-
tive. And most earnestly do we wish that all the
r members of our communion would pay a proper at-
tention to the recommendation of the late Synod
of New York and Philadelphia upon this subject.
We consider it the indispensable duty of all who
hold slaves to prepare, by a suitable education, the
young among them for a state of freedom, and to
liberate them as soon as they shall appear to be
duly qualified for that high privilege ; and such as
neglect a duty so evidently and so powerfully en-
forced by the common principles of justice, as well
as by the dictates of humanity, and the benign
genius of our holy religion, ought, in our opinion,
to be seriously dealt with and admonished on that
account. But to refuse to hold christian commun-
ion with any who may differ from us in sentiment
and practice in this instance, would, we conceive,
in the present conjuncture at least, be a very un-
warrantable procedure ; a direct infraction of the
decision of the General Assembly of our Church,
and a manifest departure from the practice of the
Apostles and the primitive Church. Nor is this
all. Such a measure would, it appears to us, be
more likely to confirm such as err in this instance
in their errors than to relieve them.

64

TESTIMONY OF SYNODS

" There seems to be an evident want of precision
in the reasoning of the brethren who presented the
memorial referred to us. They consider slavery to
be a moral evil> and consequently a sufficient ground
of exclusion from the communion of the Church.
Nay, they represent it as a known sin, and seem
evidently to intimate that the members of the
Church who live in the practice of it, know it to
be a sin. This Estatement appears to be not only
incorrect, but inconsistent with the plan of eman-
cipation submitted for your consideration. If the
holding of any of our fellow creatures in a state of
servitude be absolutely iahd jn eyfiry circumstance
a moral evil, or a sin^ a total emancipation ought
immediately to take place. A rpeasure which
would, there is reason to apprehend, be attended
with many and great evils, and that moral, as well
as political; and which their good sense and mod-
eration did not permit them to recommend.

" That it was wrong in the first instance to re-
duce so many of the helpless Africans to their
present state of thraldom will be readily admitted,
and that it is a duty to adopt proper measures for
their emancipation, will, it is presumed, be univer-
sally conceded. But with respect to the measures
best calculated to accomplish that important pur-
pose, and the time necessary to give them full ef-
fect, diiTerent sentiments may be entertained by the
true disciples of the Great Friend of man.

And in this instance of doubtful disputation mu-
tual forbearance and charity ought to be exercised
toward those who diflfer in opinion frotn om an-

TESTIMONY OV SYNODS.

66

Other. If any retain their slaves in a state of
bondage, at the same time that they consider it their
duty to emancipate them immediately, they are
certainly highly censurable, and deserve to be ex-
cluded from the communion of the Church. This
is, however, a charge which ought not to be ad-
vanced without sufficient evidence to support it;
and the advocates for emancipation ought to beware
lest by too much precipitation they should obstruct
the good work in which they are engaged. This
caution seems to be peculiarly necessary at the
present time, when there is so much reason to ap-
prehend dangerous insurrections from the black
people in some of our States, and when a danger-
ous plot for the purpose has recently been discov-
ered in Virginia. And, may that Almighty Being
who hath made of one blood all the nations upon
earth, dispose the hearts of all the members of our
Church to do justly, and love mercy, at the same
time that they profess to walk humbly with their
God.

"By order of Synod."

Again, in 1835, when the subject of abolition
was brought before Synod, the following action
was taken, viz.:

" The resolutions from the Winchester Presby-
tery on the subject of abolition were read. These,
together with a paper presented by Prof. Taylor on
the general subject of. slavery, were committed to a
committee.

The committee on the resolutions from Presby-

66

TESTIMONY OP SYNODS.

teries of Winchester and East Hanover, made their
report, which was adopted, and is as follows :

" The committee to whom were referred the res-
olutions of the Presbyteries of Winchester and
East Hanover, have, according to order, had the
same under consideration, and respectfully report,
that in their judgment, the following resolutions
are necessary and proper to be adopted by the Sy-
nod at the present time :

" Whereas, the publications and proceedings of
certain organized associations, commonly called
Anti-slavery or Abolition Societies, which have
iateljf M'sen^in some parts of our land, have greatly
disturbed^ and are still greatly disturbing, the peace
of the Church and of the country; and the Synod
of Virginia deem it a solemn duty which they owe
to themselves and td the community to declare their
sentiments upon the subject; therefore,

"1. Resolved unanimously , That we consider
the dogma so fiercely promulgated by the said asso-
ciations, that slavery as it exists in our slave-hold- r
ing States is necessarily sinful and ought to be im- !
mediately abolished, and the conclusions which
naturally flow from that dogma as directly and pal-
pably contrary to the plainest principles of com-
mon sense and common humanity, and to the clear-
est authority of the word of God.

2. Resolved unanimously^ That in the delib-
erate judgment of this Synod it is the duty of all
mi]j|i^ers of 'the gospel to follow the example of
c :^'§ft'i'Ord and Saviour and of his A|)ostks.in sirai-
, ; • Sr cireumstancesj, i n abstains ng from 4ii Intcfrfer-

TESTIMONY OF SYNODS.

67

ence with the state of slavery as established among
us by the laws of our commonwealth, and confining
themselves strictly to their proper province of incul-
cating upon masters and sla-ves the duties enjoined
upon them respectively in the sacred Scriptures,
which must tend immediately to promote the wel-
fare of both, and ultimately to restore the whole
world to that state of holy happiness which is the
earnest desire of every christian heart.''

It will be apparent to the attentive reader of the
foregoing pages, that amid some variety of senti-
ment and manner of speaking, there is an essential
co-ihddence of views among the Synods. These
views also accord in the main with those expressed
by the -General Assembly. They all condemn the
evils connected w^ith or growing out Qf the system
of slavery. They all abhor the system. And they
all acquiesce in the sentiment that a slave-holder
may, notwithstanding, be a true child of God, and

^properly a member of the visible Church. Such
a general concurrence of views, among men pos-
,sessed of as much intelligence and love of truth

/ ^nd purity as those composing these bodies, is a
powerful presumption of their correctness.

68

POSITION OP THE ASSEMBLY.

CHAPTER nr.

THE POSITION OP THE GENE51AL AfiSSEfiJBLY ON THE

SUBJECT OP SLAVERY. -

It may be proper here to refer to a preliminary
question. Is the testimony of the General Assem-
bly consistent with itself? This has been answered
in the negative. Many aflBiim that the Assembly
have more recently, not only departed from, but
contradicted their former testimony. Now that it
professes to be consistent may be regarded as a pre-
sumption that it is so. It is proper to take for
granted that the Assembly speak honestly and truly
until some decisive evidence to the contrary is pre-
sented. In 1846 the Assembly resolved, "That
the act of 1845 was not intended to deny or rescind
the testimony ofter. borne by the General Assembly
ppsyieus to that date.'' This must be regardedias
tantamount to a re-affirmation of all the testimony
which had previously been utte^Jd. Whatever
coii^arieJ^y, therefore, others may suppose to exist
l)etween Ae act of 1845 and antecedent acts, the
design the Assembly was to testify in precise
accordance with the sentiments before expressed.
CaiKior, then, requires that suclva construction be
put upon the act of 1845 as will make it accord
with tbrmer acts on that subject, if it be prac-
ticable.

But a careful examination of all the testimony

POSITION OF THE ASSEMBLY.

69

borne, together with the circumstances under which
the several acts were passed, will clearly show that
the different parts^vessentially co-incide. In the act
of 1787, the Synod of New York and Philadel-
phia proceed upon the assumption that slavery is a
great evil, and yet that all who hold slaves are not
necessarily so guilty as to exclude them from the
Church; and recommend christian masters to edu-
cate their slaves and prepare them for freedom^ aud
to labor for the final abolition of slavery. This
was reiterated by the General Assembly in 1793.
In 1795 the Assembly were called upon to answer
this question:

" Should a conscientious person, viewing slavery
as a moral evil highly offensive to God and injuri-
ous to the interests of the gospel, living among
those who practice it, hold christian communion
with them?^*

This question they answered in the affirmative,
and exhorted those persons to live with their breth-
ren differing from them in opinion, in charity and
peace. At the same time they expressed regret in
reference to the existence of slavery, condemned the
traffic in slaves, and all undue severity towards
them, and enjoined upon the Presbyteries and Ses-
sions to labor to prevent such shameful conduct.
Here, while the system is condemned and some of
its evils pointed out as subjects of Church discip-
line, the mere fact of sustaining the relation of
master is declared no bar to christian communion.
This testimony was reiterated in 1815.

In 1818 the subject was brought before th^

70

POSITION OF THE ASSEMBLY

Assembly by a resolution offered in reference to the
sale of a slave who was a professor of religion. A
committee was appointed and dir^^cted to prepare a
report to be adopted by the General Assembly, ex-
pressing their opinion in general on the subject of
slavery. It was the system, the general subject
then, which they considered. And they contem-
plated it especially in the aspect of the numerous
and fearful evils connected with or growing out of
it. The system, with its evils, they most justly and
most vividly portrayed, and most unequivocally
condemned. They gave suitable directions for the
conduct of all christians who are connected with
slavery. But when they said, "these evils connect
themselves with its very existence," they mani-
festly meant the system, and not every individual
case of slave-holding. They were testifying in
reference to the system in general. They could
not have meant to charge every individual slave-
holder with the perpetration of such evils, else they
must have directed that every such person be ex-
cluded from the Church. No church on earth
could knowingly and purposely retain those within
its pale who are guilty of the wrongs they describe
as involved in slavery, and yet claim to be a church
of Christ, or be recognized as such by others.
But that they did not mean to condemn or un-
church every slave-holder, is clear from their own
language. " And we at the same time exhort
others to forbear harsh censures and uncharitable
reflections on their brethren who unhappily live
among slaves whom they cannot immediately set

POSITION OP THE ASSEMBLV

71

free.'* Whilst, then, they strongly condemned the
system and all the evils connected with it, they
evidently did not, affirm that the holding of slaves
is itself to be taken as decisive evidence of such
guilt, as must exclude from christian communion. '
They manifestly proceed upon the assumption of
the opposite doctrine.

In 1846 the question presented before the Assem-
bly was not concerning the system of slavery in
general, but, " whether the holding of slaves is,
under all circumstances, a heinous sin, calling for
the discipline of the Church?" To the settlement
of this question the attention of the Assembly was
mainly confined. And after condemning almost
every essentially evil feature of the system, they
answer the question in the negative. When, in
doing this, they affirm that " domestic slavery, un-
der the circumstances in which it is found in the
southern portion of this country, is no bar to chris-
tian communion," they clearly mean, not the sys-
tem of slavery as it exists, but the mere holding of
slaves. This will be plain from a moment's con-
sideration. There are but three interpretations of
their language which can be given. The first of
these is, that it signifies the whole slave system as
it exists in the south. This, many contend, is the
true interpretation. But surely it cannot be. They
were aipting upon the question whether the mere
holding of slaves is an offence that should exclude
from the Church. Their reasoning proved that
this is not necessarily sinful. If they meant to em-
brace the whole system in their conclusion, they

72

POSITION OP THE ASSEMBLY.

were guilty of a palpable and shameful sophism, iii
discussing and professing to act upon one point, yet
actually determining a totally different one. But
such sophistry ought not, without the weightiest
reasons, to be charged upon a body so large, able,
and pious. If this be their meaning, they contra-
dicted all the testimony they had ever borne upon
the subject. But themselves have assured us posi-
tively since, that such was not their intention.
This, therefore cannot be the true interpretation of
their language.

A second interpretation which may be given is,
that the circumstances under which the members of
the Church in the south are placed, justify their
practicing slavery according to the system . But this
would involve the same sophism referred to above,
and would in like manner contradict the preceding
testimony of the Assembly, which they assure us
they did not design to do. And besides, it woi?Id
have been utter folly for the Assembly thus gravely
to pronounce upon the circumstances of thousands
of persons, and predicate so important a decision
upon them, when in truth they were totally igno-
rant of the actual situation of nine-tenths of all
these persons. This, therefore, cannot be their
true meaning.

The only remaining interpretation that can be
given is, that by "domestic slavery they mean
the simple holding of slaves, or slavery divested of
the evils they had condemned and connected with
the discharge of the duties they had previously en-
joined. This agrees with the subject which was

POSITION OP THE ASSEMBLY.

73

before them, the reasoning they employed, and the
language of the conclusion to which their reasoning
brought them: "The Assembly «cannot, therefore,
denounce the holding of slaves as necessarily a
heinous and scandalous sin.'' It accords with the
language of which follows : " The petitions that
ask the Assembly to make the holding of slaves
in itself a matter of discipline.'' This interpre-
tation shows a complete harmony between the
proposition before them, their reasoning in refer-
ence to it, the conclusion at which they arrived,
and their final action. It also makes their testi-
mony coincide with that previously borne, and also
with the position of nearly all the evangelical
churches of this country upon the subject. How-
ever unhappy their language, we deem this there^
fore, plainly their meaning. Their sentiment
manifestly is, that slave-holding, mder the circum-
stances in which it is practiced by professors of re-
ligion living in the southern portion of this country,
is not in itself a bar to christian communion.

This sentiment is involved by open declaration
or manifest implication, in all the testimony borne
by the Assembly from the begining. The system
slavery, with all its evils, has, in like manner
been condemned by all the testimony uttered
from the first. There is, therefore, clearly an es-
sential consistency and coincidence of parts in all
the testimony borrie by the Assembly, at different
periods from its formation until the present tir^- ^ .

This point satisfactorily settled, we may proceed
to enquire what is the precise position which the

74

POSITION OP THE ASSEMBLY.

General Assembly have, by these acts, assumed?
That we may have a short, comprehensive and ac-
curate view of this matter, we have condensed all
the testimony of the Assembly into the following
concise statements. We think they accurately set
forth the position which the chief judicatory of our
Church occupies on this important and difficult
subject:

1st. The Assembly have never asserted the abso-
lute sinlessness of the relation of master and slave
as it exists even among professing christians in the
southern portion of this country. They simply de-
clare that the abstract relation is not necessarily
sinful.

2d. Then, as the abstract relation is not neces-
sarily sinful, the Assembly hold that the mere fact
that any persons in the southern portion of this
country sustain that relation, cannot, without regard
to circumstances, be pronounced a sin, the renunci-
ation of which should * be made a condition of
membership in the Church of Christ ; or, in other
words, that slave-holding, 'Sunder the circum-
stances in which it is found in the southern portion
of this country," is not in itself " a bar to chris-
tian communion." -

3d. The system of slavery, or *Hhe voluntary
enslaving of one part of the human race by an-
other," which is done under the slave system as it
exists at the south, the Assembly declares "a gross
violation of the most precious and sacred rights of
human nature, utterly inconsistent with the law of
God, and totally irreconcilable with the spirit and

POSITION OP THE ASSEMBLY.

76

principles of the gospel of Christ.'* In the strong-
est and most unequivocal terms they condemn the
whole system.

4th. The Assembly also decidedly condemn all
the specific evil features of the system. They
forbid the members of the Church to regard their
slaves as mere jproperty, and not as human beings,
rational, accountable, and immortal. They forbid
the traffic in slaves for the sake of gain or conven-
ience, the separation of husbands and wives, pa-
rents and children, and all cruelty of whatever kind
in their treatment.

5th. The Assembly also enjoin upon all the
members of the Church who hold slaves to instruct
them especially in the great doctrines of Christian-
ity; to cultivate in them habits of industry, econo-
my, and management, such as will prepare them
for the enjoyjment of freedom ; and to labor in the
most prudent and effective way for the final aboli-
tion of slavery as speedily as possible ; and to act
towards them in the spirit of the golden rule,
whatsoever ye would that men should do unto you
do ye even so to them."

6th. The General Assembly moreover enjoin
upon the Sessions and Presbyteries to strive to pre-
vent the perpetration, by any of the menders of the
Church, of the wrongs authorized by the system;
and promptly to visit any disregard of the prohibi-
tions and injunctions stated above with discipline,
even to the extent of the suspension of the offender
from all the privileges of the Church, "till he re-

76

POSITION OF THE ASSEMBLY.

pent and make all the reparation in his power to
the injured party."

In short, the mere legal relation they hold to be
not necessarily sinful; they condemn the system.
The wrongs authorized by it they forbid upon the
penalty of Church discipline ; and they enjoin the
duties which men standing in this relation to oth-
ers owe them. Such we regard as the position
taken, the doctrines held, and the prohibitions and
injunctions given, by the General Assembly of the
Presbyterian Church, in reference to that mourn-
ful evil, American slavery.

It will be manifest at a glance that this simple
statement shows the utter falsehood of the charge
shamelessly made, and unweariedly reiteratedj that
the General Assembly and the Presbyterian Church
are pro-slavery. If to condemn in strong terms
the whole syster/i, to forbid indulgence by any of
the members in the wrongs authorized by it, to en-
join the discharge of all social and moral duties
not recognized by it, decidedly to encourage efforts
for its final abolition, and to pursue a course de-
signed and adapted, by instructing both master and
slaves in the great principles of the gospel, entirely
to remove it in the safest manner — if to copy the
example of the Apostles in circumstances some-
what similar— is to favor the system of slavery,
then, and not otherwise, are the General Assembly
and the Presbyterian Church pro-slavery. Besides,
the evidence adduced to establish this charge when
carefully examined utterly fails. It is alleged that
the act of the Assembly of 1845 placed them upon

POSITION OF THE ASSEMBLY.

77

new and pro-slavery ground. But do not the facts
prove the contrary? The question before the As-
sembly was, " Is slave-holding a sin which should
exclude its perpetrator from the Church ? " The
answer as we have seen was, " It is no bar to
christian communion.'^ The question was before
the Assembly of 1795, ''Ought a serious person,
opposed to slavery, to hold communion with those
who hold slaves and tolerate the practice in others?"
And it was answered affirmatively. Are not these
two decisions of the Assembly perfectly coincident ?
In the action of 1818 the same general sentiment
is expressed in the following language : " And we
at the same time exhort others to forbear harsh
censures and uncharitable reflections on their
brethren^ loho unhappily live among slaves whom
they cannot immediately set frecy but who, at the
same time are really using their influence, and all
their endeavors, to bring them into a state of free-
dom, as? soon as a door for it can be safely opened."
Does not this distinctly imply that those who held
slaves whom they could not immediately set free
were still entitled to membership in the Church ?
"that slave-holding, under the circumstances in
which it exists in the southern portion of this
country, is no bar to christian communion?" The
doctrine taught in 1845 was not, therefore, either
new or pro-slavery.

In support of this charge it is affirmed that the
Board of Publication, in issuing Keith on the
Prophecies, omitted a section containing anti-sla-
very sentiment. The statement is untrue. In

78

POSITION OP THE ASSEMBLY.

issuing the first edition, the section referred to was
otTiifctedj without the knowledge or concurrence of
the publisiiing committee. But as soon as this fact
became known to the committee, it was promptly
restored. No evidence in support of the charge
can, therefore, be derived from this source.

In the preparation of the Hymn Book recently
adopted in the Presbyterian Church, a single verse
of a certain hymn, containing anti-slavery senti-
ment, was omitted. It is claimed that this omis-
sion was made through the influence of pro-slavery
feeling. But there is not a particle of evidence
that the omission was noticed by the Assembly
when the book was adopted and recommended,
much less justified on the ground alleged. And a
prominent member of the committee by whom the
book was prepared declares that the question of
slavery had nothing whatever to do with the omis-
sion. This testimony, therefore, fails. In refer-
ence to the action of the committee, I have re-
ceived, through a friend, the following from Rev.
Robert J. Breckinridge, D. D.i

" All the gentletnen named above, [members of
the committee,] except my brother (Rev. John
Breckinridge) and myself, were from the north,
and not one of them, I am convinced, ever had the
slightest desire, motive, feeling or principle, that
would lead them to favor slavery, much less to use
dishonorably a sacred trust to promote indirectly
the interests of that unhappy institution. Nor is
it possible that they could have done any thing of
the sort, as members of that committee, without

POSITION OP THE ASSEMBLY

79

my knowing it. My brother and myself, the only
southern members of the committee who partici-
pated largely in its labors, it is well known, never
considered slavery in any other light than as an in-
stitution hostile to the rights, the duties, the happi-
ness and the interests of mankind, and, therefore,
no two men on earth were less likely to do the act,
which, it appears, some are reckless enough to
charge us with."

But the evidence most relied on to make out the
charge is the removal, by the Assembly of 1816,
from the Confession of Faith, of a note under the
eighth commandment. The ndte described the
crime of manstealing. The history of this note
and another relating to a different subject, removed
ai the same time, is this : In 1792 the Assembly
deemed it expedient that a new edition of the Con-
fession of Faith be issued, and that Scripture texts
in support of the articles of the Confession be ap-
pended. A committee was appointed to execute
this work. In 1793 this committee reported prog-
ress and were continued, one new member being
appointed to fill a vacancy occasioned by death.
In 1794 the committee ^reported the Scripture proofs
which they had prepared. Their report was in
part read, examined and approved as a specimen of
the work." But there is no evidence that these
notes were read and approved by that Assembly.
And the fact that they occurred toward the close of
the report, if they were in it at all, which we can-
not positively affirm, creates a presumption that
they were not. This report was then referred to a

80

POSITION OP THE ASSEMBLY.

committee consisting of Dr. Ashbel Green, of the
Presbytery of Philadelphia, and others, with in-
struction to ^* compare the proofs now reported
with the proofs annexed to the Westminster Con-
fession of Faith, Catechism and Directory ; to re-
vise the whole, prepare it for the press, agree with
a priiitier for its publicatidn, and to superintend the
printing and binding of the same.'? The commit*^
tee, according to instruction, prepared and published
the book with these notes in it. An overture from
the Presbytery of. Philadelphia, of which Dr.
Green was a member, was presented to the Assem-
bly of 1816, relating to these notes. This over-
ture was referred to a committee, who reported,
and theirr report was adopted. Subsequently, how-
ever, the act adopting this report was reconsidered,
and thfe overture referred to another committee with
Dr. Green as chairman, by whom these notes were
originally introduced, or at least finally retained
and published in that edition of the Confession;
and who penned the act of 1818. This committee
reported in favor of omitting the notes from all fu-
ture editions of the Confession of Faith, and their
report was adopted. But there is no evidence that
the removal of this note was based upon, or plead
for, on account of its anti-slavery sentiment. In-
deed the facts clearly show that this was not the
ca-se. The overture relating to its omission came
from the Presbytery of which Dr. Green, who is
known to have held anti-slavery sentiments, was a
leading member. Ke prepared the report by which
it was removed. And the Assembly which adopted

POSITION OF THE ASSEMBLY. 89

this report was composed of eighty-seven rsembers
from the north and nineteen from the south. And
as if foreseeing that this charge would be brought
the Assembly declare, in reference this omission,
in the very act by which it was consummated,
"that in directing it they are influenced by far
other motives than any desire to favor slavery, or
retard the extinction of that mournful evil, as
speedily as may consist with the happiness of all
concerned." And the Assembly of the preceding
year, (1816,) had borne decided anti-slavery testi-
mony; and subsequently, that of 1818, passed an
act still more strongly condemning the system.
These are the facts. The slightest regard to them
will show the absurdity of attempting to obtain
proof in support of this charge from the act of
1816. To secure such testimony it must be pre-
sumed without evidence, that this note was before
tlie Assembly of 1794, and received their distinct
approval; that the omission was based upon the
anti-slavery sentiment of the note; that during the
lapse of twenty-two years Dr. Green had become
pro-slavery, and returned to anti-slavery views be-
fore (he close of the two succeeding years; that the
General Assembly had, in the space of one year
after the testimony borne in 1816, become pro-sla-
very, and returned again to their former position in
1818; or, that nineteen southern members outvoted
eighty-seven northern in 1816 ; and that the Assem-
bly of that year were hypocrites, and deliberately
published to the world a known falsehood. Surely,
8

82

POSITION OF THE ASSEMBLY

if the assumption of all this be not a most bald ab-
surdity, there exists no such thing. These notes
were omitted, doubtless, because they were not au-
thoritative, and had no right to a place in the
standards of the Church, never having received the
sanction of the Presbyteries; and because their
retention would have been a dangerous precedent.
The charge is, therefore, not sustained by any evi-
dence, but contradicted by every thing the Assem-
bly has said or done upon the subject.

POSITION OF THE ASSEMBLY.

83

CHAPTER IV.

THE POSITION OP THE GENERAL ASSEMBLY ESSENTI-

■ \

ALLY ACCORDING TO TRUTH AND RIGHT.

It is not our purpose here to endorse every senti-
ment uttered by the Assembly, without modifica-
tion, much less to justify the manner in which the
subject of slavery has sometimes been treated by
them. Still less are we disposed to regard with
favor the ultra views which have been expressed by
some Presbyterians, and even judicatories of the
Church at the South. If we have correctly stated
the position held by the General Assembly of our
Church, it is manifest that in many of its points
all, at least at the north, can heartily concur. And
the history of the Church shows that, the southern
portion of it generally, regards that position as ac-
cording to truth and right. In the condemnation
of the whole system of slavery which the Assem-
bly has pronounced, ail will cordially agree. Even
an overwhelming majority of professors of religion,
and a large proportion of those who are not pro-
fessors, at the south, can heartily subscribe this
condemnation. A system which reduces rational,
accountable, immortal men to the condition of chat-
tels ; which chains, not only the body in hopeless
bondage, but the soul under the darkness of an al-
most heathenish ignorance, shutting out, under se-
vere penalties, the light of science and the gospel ;

84

POSITION OF THE ASSEMBLY.

which sweeps away at once all motive to integrity
and virtue ; which subjects a whole race of men to
the irresponsible power of another race, upon the
neck of whose lusts the rein is thrown loose; which
gives one man the authority to oppress and abuse
another to any degree almost, short of taking away
life; which authorizes one to trample upon the in-
terests, temporal and eternal of another, and to dis-
regard all his feelings ; which gives him power to
tear the wife from the bosom of the loving hus-
band, or the smiling innocent from the embrace of
an affectionate mother; in a word, which gives
license to treat men, women, and children in many
respects as irrational brutes — can such a system be
any other than " utterly inconsistent with the law
of God,,totally irreconcilable with the spirit and
principles of the gospel of Christ," utterly and
outrageously wrong? Surely it deserves the se-
verest reprobation of all who love what is right,
and pure, and good. Such essentially is the system
of slavery which prevails in this fairest and most
highly blest American land. All good men not
entirely blinded by custom or interest, or prejudice,
join the Assembl)' in its condemnation.

Nor will any doubt the correctness of the con-
demnation which the General Assembly have passed
upon the specific evils that grow out of the opera-
tion of the system. The regarding of men as
chattels, the keeping of them in ignorance, the
practice of cruelty towards them, the withholding of
that which is just, the sundering of domestic ties,
the traffic for gain in the bodies of men ; these are

POSITION OP THE ASSEMBLY.

85

wrongs for which no man can lay his hand upon
his heart and honestly or heartily apologize.

Equally will all accord with the correctness of
the duties prescribed by the Assembly for those
who are unhappily living under the system. To
treat kindly their servants; to regard their feelings,
rights, and relations; to educate, elevate and chris-
tianize, and prepare them for freedom, and ulti-
mately, if practicable, to liberate them, and to la-
bor lor the universal abolition of slavery; these are
the duties which commend themselves to the judg-
ment and conscience of all reflecting men. Thus
far, then, there is entire unanimity in the Church,
with perhaps a very few unimportant exceptions,
in concurring in the position of the General As-
sembly.

But there remain yet two points in the position
of the Assembly concerning which there exists a
wide difference of opinion. These are, that the
abstract relation of master and slave is not in itself
sinful ; and the application of this princi[)le to the
holders of slaves in this country so as to admit
them to the privileges of the Church. Of course
those who deny that the relation is sinless, deny al-
so the propriety of applying this doctrine so as to
shield the slave-holder from exclusion from the
Church.

It is contended by many that the relation itself
is necessarily and in its own nature sinful. This
is a fundamental principle with those who oppose
the doctrine held by the Assembly on the subject of
slavery. It will be important to examine this

86

POSITION OP THR ASSEMBLY.

principle somewhat carefully. If it cannot be
proved unsound, then the position of the Assembly
cannot be defended as right. On the other hand, if
the incorrectness of this position can be made man-
ifest, the Assembly is unanswerably justified. Let
us then look carefully and candidly at it. The
great question here is, what is this abstract rela-
tion? Let it be remembered that slavery is wholly
a political institution. The relation is, then, the
creature of civil law, of positive enactment. It
consists in the possession of certain powers in law,
by the master over the slave, and the subjection of
the slave in law, in certain respects, to the master.
The extent of the master's power must be defined
by positive law, and may be greater or less, may
be very great or very small, according to the plea-
sure of the legislature. All that is necessary to
constitute this relation is, that a title be obtained
by one man for another from the civil authorities.
The relation then is a mere name in law. It does
not necessarily imply the existence of those iniquit-
ous laws which enjoin the treatment of the slave as
a mere chattel, the withholding of instruction frbm
him, or the disregarding of all his rights, interests,
and feelings. It needs not be defined by them. It
necessitates no neglect of the mutual duties which
as men or christians they owe to each other. It
makes no alteration of the natural or moral rela-
tions in which the parties stand toward each other
necessary. It may, where it already exists, be
continued ; and where it does not exist it may be
constituted, for the protection of one or both the

POSITION OP THE ASSEMBLY.

87

parties from evils which, under the circumstances,
would otherwise overtake them, while all their mu-
tual duties as men and christians are faithfully dis-
charged. It may be sustained by those who at the
same time are bearing distinct and strong testimony
against the system of slavery, and laboring for its
final abolition. It may be sustained by the con-
sent of the parties, and expressly with the view of
enabling the master to accomplish greater good for
the slave than otherwise would be possible. Can
a relation of which all this may be truly said, be
pronounced sinful in itself? Doei^ a mere name in
law which does not necessarily change any moral
or natural relation of the parties as men or chris=
tians, or unavoidably produce a neglect of any of
their mutual duties, always and necessarily involve
sin? No one will answer affirmatively who rightly
distinguishes between names and things, relations
and practices.

But the same conclusion may be reached by an-
other line of reasoning. The instruction and exr
ample of the Apostles will furnish a conclusive ar-
gument on this subject. Let none start back how-
ever at this reference to the teachings of inspira-
tion. Let none imagine that we bring this argu-
ment to prove that the slave system is right, or jus-
tified by the Apostles. They never taught doc-
trines which would sustain the American or any
other system of slavery. The golden rule given by
Christ, which is the very concentration of the di-
vine law as it sets forth our social obligations and
duties, would sweep away at a single stroke every

88

POSITION OP THE ASSEMBLY

system of slavery from the earth. It is, however,
an undeniable fact attested by the history of the
times, that slavery of a character even worse than
that which prevails in this country, existed in the
Roman Empire at the period of the Apostles. It
prevailed very extensively.

At a period a little later than the apostolic age,
(A. D. 260,) the historian Gibbon estimates the
number of slaves as equal to that of all other
classes, or at least sixty millions. (Mill. Gib. vol.
1, p. 27.) Dr. Robertson regards their number as
twice as large as that of the freemen of the Em-
pire, or more than one hundred millions. And Mr.
Blair supposes their number, from B. C. 146 to A.
B. 222, to be three times as great as that of the
freemen, or at least one hundred and fifty millions.
(Mill. Gib. vol. 1, p. 479.)

It was also very severe. Among the Romans
more particularly slaves were held — ^pro nullis —
]pro mortms-^ro quadrupedibtis'-^ior no men —
for dead men — for 6cas^s,---nay, were in a much
worse condition than any cattle whatever." The
master had the power of corporeal punishment at
discretion, and prior to the time of Antonius, of
life and death also. " For the slightest and most
trivial offences they v\ ere cruelly scourged and con-
demned to hard labor ; and the petty tyrant of his
family, when exasperated by any real or appre-
hended injury, could nail them to a cross and make
them die in a lingering and most miserable manner.

•Home's Introd. vol. 2, p. 166.

POSITION OF THE ASSEMBLY.

89

They were subjected to the lowest and severest toil.
As a last insult upon their wretchedness, they
were branded in the forehead, and a note of eternal
disgrace and infamy publicly and indelibly im-
pressed upon them." Now, as the Apostles labor-
ed very extensively in this Empire, they must ne-
cessarily have come in frequent contact with it.
How, then, did they deal with it? In condemning
slavery, (for beyond all question they condemned
it,) they did not begin where many do, at the mere
relation — the simple name in law — of master and
slave. The New Testament does not contain a
single denunciation of slave-holders, among whom
the Apostles labored, such as is common at the
present time. The Apostles condemned every evil
that is inherent in every system of slavery. They
taught great principles upon this subject. Their
teaching, if followrd, would remove every evil of
every system. And when individuals are enliglit-
ened as to these evils, and led to avoid them from
principle, they will sooner or later set aside the re-
lation also as a matter of convenience and propri-
ety, and as a means of hastening th^ final abolition
of the whole system. The Apostles aimed at get-
ting the heart right, and removing the real pressing
evils of slavery. They labored to save the souls
of both masters and slaves, confidently assured that
the whole system would thus be most successfully
destroyed. And the event proved the inspiration of
their course. They no where condemned the mere
legal relation. They never said to individuals,
you must cease to stand in the relation of masters

90

POSITION OP THE ASSEMBLY

before you can enter the Church of Christ." But
they did say, " give unto your servants that which
is just and equal, knowing that ye also have a mas-
ter in heaven;'' and, "ye masters do the same
things unto them,, forbearing threatening ; knowing
that your master also is in heaven; neither is there
respect of persons with him." In other words^
they commanded, discharge toward your servants
all the duties of man to man in this relation; and
if they are the children of God, of christian to
christian, as you expect to render an account to
your great master on high." The injunction im-
plies clearly that the fact that they were masters
did not necessarily involve them in guilt so as to
exclude them from the Church. The description
of the mutual duties of the paities plainly indicates
that the relation might sinlessly exist. But it does
not prove that the system under which this relation
prevailed was righteous.

But some have contended that the Apostles al-
ways referred to hired domestics, and not slaves,
when they gave the directions already noticed.
Now let the facts above stated be remembered, that
a system of slavery far more cruel than that which
exists in this country prevailed very extensively in
the Roman Empire in the apostolic age. That
Empire, from its center to its circumference, almost,
was the field of the Apostles' labors. And Paul,
who was pre-eminently the Apostle of the Gentiles,
addressed letters describing the mutual duties of
masters and servants to the churches of Ephesus
(Eph. 6: 6-9) and Colosse, (Col. 3: 22, 4; 1).

POSITION OP THE ASSEMBLY.

91

And he directed Timothy (I Tim. 6: 1) and Titus
(Tit. 2: 9) in discharging the duties of ministers
of the gospel, wherever they went, to do the same.
So that wherever Paul and Timothy and Titus
went throughout the Empire, they inculcated rela-
tive duties which implied the existence of this re-
lation. Peter enjoined the same duties when he
addressed the churches and christians "scattered
throughout Pontus, Galatia, Cappadocia, Asia, and
Bythinia" (1 Pet. 2: 18). No one acquainted
with the extent of Roman slavery will dare to
assume that the Apostles never inculcated these du-
ties upon persons who held slaves, or were slaves
under the Roman law. But if they did teach these
duties to masters and slaves, then the conclusion is
inevitable that the mere relation was not denounced
as in itself and necessarily sinful.

The only possible escape from this position is by
denying that the terms used by the Apostles signi-
fying master and slave in the proper sense. And
it is confidently asserted by some that they have not
this signification, but that they point out a hired
servant and the person employing him. That they
do not exclusively signify master and slave is freely
admitted. But that these terms, or their equiva-
lents in Latin, are precisely those commonly used
to designate persons sustaining this relation among
the Romans and Greeks, no scholar will deny.
And no one can suppose that the Apostles would
use these words in a country where slavery so ex-
tensively prevailed in any other than their popular
meaning. To have done so would certainly have

92

POSITION OP THE ASSEMBLY

mi>lpcl tho?e whom they were attempting to instruct
and save. Tliat they referred to slaves in the
p'-oper sense will be apparent from the definition of
the terms used.

The word Oiketes is used by Peter, (1 Pet. 2:
18), "servants be subject to your masters with all
tear : not only to the good and gentle, but also to
the froward;" and also by Luke (Acts 10: 7),
" And when the angel which spake unto Cornelius
was departed, tie called two of his household ser-
vants." It signifies " one living in the same house
with another ; and by implication, a domestic ser-
vant, a household slave." The primary meaning
of the term is a domestic. It may mean a hired
servant. It may point out a slave. But Doulos is
the word which Paul uses in (Eph. 6: 6), "ser-
vants be obedient to them that are your masters ac-
cording to the flesh;" and in (1 Gor. 7: 21), "Art
thou cal'.ed being a servant care not for it ;" and in
Col. 3: 22, " Servants obey in all things your mas-
ters according to the flesh;" and 4: 1, "Masters
give unto your servants that which is just and
equal ; and in 1 Tim. 6: 1, " Let as many servants
as are under the yoke," &c.; and. also in Tit. 2: 9,
" Exhort servants to be obedient unto their own
masters." It signifies "a man in a servile state, a
male slave or servant, one who servilely yields to
another, a servant of God." The primary signifi-
cation of the word is a »lave in the absolufe seni^.
Its secondary meaning is a servant in any sense.
The signification of the terms, then, and the fact
that they were used in the language of every day

POSITION OP THE ASSEMBLY

93

life to point out slaves under the Greek and Roman
systems, clearly show that the Apostles intended to
refer to slaves in the proper sense. It any confir-
mation of this were necessary, it would be found
in the description given of these servants. Paul
says, (1 Tim. 6: 1 ), " Let as many servants as are
tinder the yoke count their own masters worthy of
all honor." The descriptive expression, "under
the yoke," used here, iiad its origin in tiie following,
custom, which prevailed among the Greeks and
Romans : Wiien captives were taken in war, two
forks were fixed in tlie earth a short space apart,
and a spear was laid across from the one to tlie
other. This was called a yoke. And under this
the captives were constrained to pass as a declara-
tion of their complete subjugation, and their entire
subjection to the authority of their conquerors.
They were afterwards often sold as slaves sub cor
ona, as it was called, for the benefit of the public
revenue, or the payment of soldiers. And some-
times they were held as slaves of the State. And
their servitude was of the severest kind known to
the system. As, therefore, these captives were
1 made slaves of the lowest grade, the expression
"under the yoke" soon came to signify a slave in
the most abject condition. A servant under the
yoke was, 'therefore, an individual under a bondage
of the mbst absolute kind. If, then, it were even
doubtful whether Paul meant slaves in the prop-
er sense when he addressed servants, the question
is settled beyond all rational controversy when he
describes them as under the yoke ; as this language

94 POSITION OP THE ASSEMBLY.

cannot by any possibility apply to hired domestics.
He could only mean persons in slavery. In confir-
mation of this it may be observed that christians
have taken the yoke of Christ — are under the yoke
to him. Now is not his authority over them uni-
versal, supreme, absolute? And is not their sub-
jection complete ? It does not alter the case here
that his authority is legitimate, and their subjection
a matter of choice and pleasure. The signification
of the terms is not changed. The authority is just
as absolute, and they are just as much "under the
yoke," as if their subjection was constrained. It
is, therefore, but a silly play upon words unworthy
a candid inquirer after truth, to answer this whole
argument by inquiring is Christ a slave-holder?
And are christians slaves? The relation of the
parties is that of supreme authority and absolute
subjection. Those, therefore, who are under the
yoke to a fellow man, are under his absolute au-
thority, in a state of complete subjection, are slaves
in the proper sense. Clearly, then, the Apostles
meant Roman slaves in the passages referred to.

Of the words translated master^ it may also be
remarked, that they are those used in common con-
versation to designate the master of slaves. And
the Apostles use them in connection with those sig-
nifying slaves as relative terras. If, then, the one
set of words points out slaves, as has already
satisfactorily appeared, the other must signify the
master of slaves. The same thing is apparent from
the definition of the terms.

But even many ultraists admit that Philemon was

POSITION OP THE ASSEMBLY.

95

a slave, and that Paul refers to slaves when he
says, "art thou called, being a servant, eare not for
it: but if thou mayest be made free, use it rather"
(1 Cor. 7; 21. Phil. 16), Now the very same
word is used in both these cases that is employed
in most of the passages already referred to. And
if it signifies a slave in these instances, it certainly
does in the others also.

But, if these terms do not refer to slaves in the
proper sense, then there is no reference to them in
the New Testament. But it surely cannot be that
the Apostles addressed so many churches, in a
country where the slaves constituted more than one-
half the. entire population, and yet never refered to
them. It is utterly incredible that they lived and
labored to spread Christianity in an empire where
not less than sixty millions of the inhabitants sus-
tained the relation of slaves, of the most abject
kind, to twenty or thirty millions of masters —
where slavery was the most prominent feature of
society — and yet never referred to these different
classes, or gave any directions for the conduct of
persons sustaining this relation. But if they re-
ferred to these persons it was by these terms. If
they gave any such directions it was in these pas-
sages. All rational doubt, therefore, as to the
meaning of these terms must be dissipated.

Kurios is the word used by Paul in Eph. 6: 5,
9. " Servants be obedient to them that are your
masters according to the iSesh ; " " And ye masters
do the same things to them, forbearing threaten-
ing;" and in Col. 4: 1, "Masters give unto your

96

POSITION OP THE ASSEMBLY.

servants tliat which is just and equal." It signi-
tips *• a possessor, an owner, a master, one pos--
S9s^ed of lionor and influence." It is derived frona
a word which means to reduce under authority.
Its primary mi^aning, tiierefore^ is, one who owns,
or has the mastery over another. In a lower sense
jt indicates one who has authority or influence of
any kind. When, therefore, it is used as a relative
to those terms which signify slaves, it plainly points
out the master of those slaves. But tlie word more
freq'jently used by the Apostles is,

Pe^potes. Paul uses this word in 1 Tim. 6.* 1,
2, " Let as many servants as are under ihe ^oke
count their own masters worthy of all honor;''
"And they that have believing masters, let them
not despise them because they are brethren ; " and
in Tit. 2: 9, " Exhort servants to be obedient unto
theif own masters," Peter also uses it in 1 iPet.
2: 18, " Servants be subject to your masters with
all fear." it signifies "a lord, a master of ser-
vants, a sovereign, God." It is derived from a
word which means to govern, to obtain dominion.
It is applied to Christ by Pei^r, 2 Pet, 2: 1, *«But
there were f^ke prophets also among the people,
even as there shall be false teachers among you,
who privily shall bring in damnable heresies even
denying the lord that bought them;" and also by
Jude, Jud. 4, ".Ungodly men^ turning the grace of
^ur God into lasciviousness, and denying the only
J[i6rd God and our Lord Jesus Chlis^i'^

1?he prominent and almost exlusiv^ raicaning of
this term, therefore, is, one who has the highest

POSITION OF THE ASSEMBLY. 97

authority, which the nature of the case in which it
k used admits. Evidently, then, when this word
is employed in connection with one which signi-
fies a slave, it points out the man who is in the full
and proper sense the master of that slave. The
definition of the terms, therefore, plainly shows
that the Apostles addressed the masters of slaves in
the passages referred to. Besides all this, the ex-
hortations addressed to these persons are unsuitable
to any other relation. Would it not be incongru-
ous to exhort those who had hired assistants to for-
bear threatening" them ? Would it not be absurd
even to the degree of being ridiculous, to exhort
hired laborers «'to be obedient to them that are
their masters according to the flesh," " to obey in
all things their masters," " to count their own
masters worthy of all honor," "to care not for the
fact that they are called as servants," "to take it
patiently when they suffer," even after having done
well, fi"om froward masters; if "they may be
made free to use it " ? But upon the supposition
that masters and slaves are addressed, the exhorta-
tions ;are appropriate and beautiful. Combine,
then, &e considerations that slavery existed very
extensively in the field of the Apostles' labors, that
the terms used were those employed in the common
intercourse of life to designate master and slave,
that these terms do primarily and properly signify
master and slave, that they must have used them in
their popular meaning or misled multitudes, and
that their exhortations are unsuitable to any other
relation; and it will appear undeniably manifest

98

POSITION OF THE ASSEMBLY.

that the Apostles addressed masters and slaves in
the proper sense, enjoining upon them the mutual
duties growing out of this relation. And Paul
clearly teaches that both these parties, while stand-
ing in this relation, may be the children of God.
He says, "let as many servants as are under the
yoke count their own masters worthy of all honor,
that the name of God and his doctrine be not blas-
phemed. And they that have believing masters
let them not despise them because they are breth-
ren ; but rather do them service because they are
faithful and beloved partakers of the benefit."
(1 Tim. 6: 1-2.) Now as both parties are here
described as christians, and immediate emancipa-
tion is not enjoined, it is strongly implied that the
relation may continue, The conclusion then is in-
evitable that the New Testament does not condemn
the mere relation of master and slave as necessarily
and under all circumstances sin^ il. A proper view
of the relation itself, and of the teachings and
practice of the Apostles in reference to it concur,
therefore, in establishing the doctrine that it is not
in its own nature, and under all circumstances,
sinful.

And this view is in precise accordance with the
decisions of common sense. The application of
the golden rule often demands a course of conduct
cbrresponding with this position. As an illustra-
tion, take the case of an eminent southern states-
man. A number of slaves were bequeathed to him
by a stranger. But in the event of his not accept-
ing them, they were to be disposed of in such a

POSITION OP THE ASSEMBLY

99

way as would have left them in bondage for life.
He knew that if he received them he could, sooner
or later, liberate them and send them to Liberia,
where they and their posterity might be free and
prosperous and happy. But if he accepted the
legacy he would at once become, and must for some
time remain, a slave master. He did not hesitate,
but became their master and retained this relation
until he effected his benevolent design. Did he do
wrong? Should he have left them to drag out a
miserable existence in severe bondage ? Or do not
the law of God and the spirit of the gospel both
approve his course ? Vary the illustration. The
slave is aged, or lone, or without habits of man-
agement, or known means of subsistence if cast
upon his own resources. He feels that if liberated
he will have great difficulty in supplying his own
wants, will be no more respected or happy than in
his present situation, and will be exposed to many
evils from which his position now defends him^ He
is, therefore inclined to remain. He asks not to have
his condition changed. His master sees the evils
and dangers to which he would, if set free, be ex-
posed. He is honestly convinced that great injury
would result to the slave by at once casting him
off". He is unable to place him where his condi-
tion would be really improved ; and yet he feels
bound to promote his good as far as practicable.
Would not christian benevolence suffer him to re-
tain his relation to this servant even during his life,
whilst he protects him, promotes his comfort, and
labors to advance his highest interests? Suppose,

lUl) POSITION OP THE ASSEMBLY.

still farther, the master and the slave are brethren
in the Lord, as often occurs. They love as breth»
ren. The master strives to give the slave a fair
compensation for his toil, and render him as com-
fortable as possible. The slave is satisfied with
the treatment and reward he receives, is unambi-
tious, contented and happy. And in view of his
inexperience in the world, the disadvantageous cir-
cumstances of the free people of color in this
country, and the doubts which mingle with the
hope of rendering his condition better, he is dis-
posed to remain. He is unwilling to be set free.
May the master continue this relation? Does the
golden rule forbid it? Or suppose a slave is about
to be sold to a brutal slave-dealer, and torn for life
from all he loves. He appeals to a christian
acquaintance to purchase him that he may still en-
joy the endearments of home and friends. To
purchase him is to become a slave-master; but the
only possible way of rescuing him from a life of
wretchedness, complying with his desire, and se-
curing for him the happiness for which he longs.
Does christian benevolence — does the spirit of the
gospel — does the law of God or the love of Christ
forbid it ? The ingenuous christian will never an-
swer affirmatively. Scripture, reason, and the com-
mon sense of christians, therefore, concur in sus-
taining this first position of the General Assembly.

But to all this it is replied, how can that rela-
tion be sinless out 'pf which grow such enormous
evils It would be enough ■ to reply to this that
the sinlessness of the relation has been proved from

POSITlOai OF THE ASSEMBLY.

101

the Scriptures. Those, therefore, who urge objec-
tions are found fighting against God. Here it may
with propriety be said, "let God be true, but every
man a liar.'^ But aside from this the answer is
obvious. The system of slavery has its origin in
the depraved heart of man. And the evils result
from the practical workings of the system under
the influence of his depraved dispositions, and not
simply from the relation. The fountain of these
evils lies in human depravity. The relation simply
opens a channel through which poisonous streams
may flow out. But if the disposition to perpetuate
these wrongs be taken away from the heart, they
will not be committed ; if the fountain be dried up*
of course the channel will also be dry. The bitter
waters will not then gush out. The relation is but
the hedge behind which the system may, like a
poisonous Upas, bear deadly fruit. But it does
not cause the evils complained of. If it remain a
mere name in law, and do not give rise to a change
of moral relations or mutual practice between the
parties, as it need not, it cannot produce the evils
which excite our abhorrence. ' The most that can
be said of the relation is, that it may be made the
occasion of these evils where the disposition to
perpetuate them exists, just as the possession of
gold may be the occasion of theft or murder, or as
the conjugal or parental relation may be the occa-
sion of cruelty which otherwise could not exist.
But none condemn the possession of gold, or the
relation of husband and wife. The , objection is

102

POSITION OF THE ASSEMBLY.

therefore of no force against the relation of master
and slave.

But these evils are specified, and each of them is
charged upon the relation, which is, therefore, held
to be wrong* It is alleged : That it originated in
fraud, or theft, or violence, and must, therefore, be
always wrong. It may be remarked of all the fol-
lowing objections to the doctrine here held, these
arguments to prove the necessary sinfulness of the
relation, that they involve two fallacies. The one
is, that of reasoning from generals to particulars,
from the whole to a specific part. It consists in
predicating of the relation, that which is true only
of the system of slavery. The other consists in
taking it for granted that what may occur, must take
place, that legal authority to do wrong necessitates
wrong doing. These fallacies run through, and
vitiate all the reasoning of those who hold the sin-
fulness of the relation.

To the argument just stated it may be replied
that, the system of slavery unquestionably originated
in human selfishness, and was established by fraud,
or violence. But the system and the relation are
very diflferent things. And whilst the former orig-
inated in selfishness, the latter may be instituted in
pure benevolence. An estate is to be divided
among surviving children. It includes a number
of slaves. Jhe-eoTate will not suffice to liberate
therri^nd place them in circumstances at all favor-
able. Some of them sustain toward each other the
various domestic relations, and some of them are
incapable of providing for themselves. If they are

POSITION OP THE ASi§fEMBLY.

103

sold they must be separated, and perhaps thrown
into very unfavorable circumstances. They join in
appealing to the heirs of the estate to become their
purchasers, and to make such arrangements as not
to separate those bound together by domestic ties,
and to provide for the aged and the feeble. The
heirs, though they abhor the slave system, may,
out of a simple desire to promote the interests and
happiness of the slaves, make the desired arrange-
ments. Or, the slave may be owned by a vicious
or oppressive master, or be about to be sold away
from all he loves, and exposed to the danger of be-
ing carried where he will not enjoy the means of
grace. With the sole view of remedying the evils
under which the slave labors, or preventing those
he dreads, a christian may become his owner — ^may
assume, according to his own desire, the relation
of master to him. In both these cases, and no
doubt many such exist, the relation originated ia
benevolence, and not in fraud, or theft, or violence.
It is farther urged that it involves great physical
evils to the slave, such as a deprivation of the com-
forts of life, poverty, excessive toil, and bodily
suffering. But does a mere name in law, which
creates no obligation upon the part of the master
to inflict any of these, necessarily involve their ex-
istence? Besides, our General Assembly forbids
all unkind or cruel treatment of slaves, and enioins
upon the lower judicatories to strive to prevent
such shameful conduct. As tolerated by the
Church, then, the relation cannot produce these
evils. And it is notorious that the slaves of

104

POSITION OF THE ASSEMBLY.

christian masters, frequently if not generally, have
their physical wants and comforts as fully provided
for as the poor of any country.

But it is alleged still farther that it reduces men
to the condition of the brutes. This is untrue in
some respects, even of the whole system. The
slave has still, even in law, some rights which re-
cognize his humanity and distinguish him from
the brute. Much less is it true of the relation.
It must also be remembered that the Assembly for-
bids the members of the Church who hold slaves
to regard them as mere chattels — as mere property
— but as rational, accountable, immortal beings;
nor does it license, but on the other hand forbids
the traffic in them for gain or convenience. The
objection is, therefore, untrue.

Again, it is affirmed that this relation deprives
the slave of the earnings of his toil. But mani-
festly it does not necessarily produce this result.
The law which constitutes the relation does not
forbid the giving of that ^^hicii is just and equal;
and the General Assembly fehjoins upon masters to
act in the spiirit of the golden rule, "whatsoever
ye would that men should do unto you do ye even
so to them." So that as the Church tolerates it,
the relation cannot prevent the slave from receiving
a compensation for his toil. And as a matter of
fact it is believed that many christian masters give
their slaves as full a compensation as many of the
laboring poor of thie north receive. But it is still
farther, objected that to sustain this relation is to
exhibit an example which encourages wicked men

POSITION OF THE ASSEMBLY. 106

to commit the wrongs authorized by the slave sys-
tem, and, therefore, involves guilt. And no doubt
just so far as encouragement is given to the practice
of oppression, it is sinful. The christian may not
do any thing which legitimately furnishes encour-
agement in sinful practices. And in smaller mat- .
ters he is even bound to deny himself what is
clearly his right, rather than give occasion of
offence. But in affairs of more importance, in
which his interests or his duties to others are deeply
involved, he may enjoy his right, even though
wicked men should take occasion from it to do
wickedly.

But the sustaining of this relation need not ne-
cessarily prove an encouragement of wrong-doing
on the part of others. It can, without doubt, be
sustained in such a manner as to prevent all such
influence. Nay, it may exist vrhile the parties a]:e ,
exerting .a powerful iaiiuepe forT;&^^^^^^
. of-slavery, JStrwever many christian slave-holders,
therefore, do set an injurious example, the relation
manifestly does not render this necessary, and is
not, therefore, liable to this objection. The posi-
tion of the General Assembly, therefore, remains
unaffected by all these objections.

But the second particular in the position of the
Assembly finds equally numerous opposers. Those
who hold that the relation is, under all circum.
stances, and' in its own nature, sinfuij apply their
doctrine here, and sweep indignantly away at one
stroke the doctrine of the Assembly in this particu-
lar. The practical application of the doctrine that

106 POSITION OP THE ASSEMBLY

the relation is not necessarily sinful to those who
profess religion in the southern portion of our
country, and at the same time are slave.masters„
has awaked the thunders of fanaticism, and called
down the unmitigated censures of the enemies of
the Church. It has also induced some of its con-
scientious but misguided members to forsake its
pale. Let us look at the doctrine held by the As*
sembly in this particular. It may be thus ex*
pressed: "The mere fact that any persons in the
southern portion of this country sustain the rela-
tion of masters to slaves, cannot, without regard to
circumstances, be pronounced a sin, the renuncia-
tion of which should be made a condition of mem-
bership in the Church.'*

It will not do to infer, as many do, the incor-
rectness of this position from the allegation thai
the relation itself is sinfiil. This has already been
- j)r^^ed untrue. An inference is sometimes much
more easily drawn than proved." Rut many affirna
that the doctrine of the sinjessness of the relation
cannot be practieally applied to any of the holders
©f slaves in this country. But has this ever been
proved? Has any honest and vigorous attempi
been made to prove it? Can it ever be proved?
Eyery slave-holder who is a professor of religion,,
must first be visited^ and his conduct in this rela*
tion, and all the circumstances under which he sus-
tains it, must be fully ascertained, before such a
proposition could possibly be established. The
burden of this proof lies upon those who make the-
affirmatiou. They have never attempted to prove!"

POSITION OP THE ASSEMBLY

107

it in the only way in which it is capable of being
proved — that is, by actual investigation. It is easy
to apply general principles to particular cases.
But in such applications, peculiar circumstances are
necessarily omitted. And in doing this there is ex-
treme danger of condemning the righteous with the
wicked. Very great evil is thus often produced.
Those who are thus condemned are excited and ex-
asperated by the glaring injustice of their condem-
nation. . And those who thus condemn often be-
come fanatical in their denunciation of the con-
demned, as the case appears to them in the light of
these general principles so plain. Every case of
slave-holding by a professor of religion must, there-
fore, be investigated before it can possibly be abso-
lutely determined that the relation is never sus-
tained in so abstract a form, in this country, as to
render it sinless. And if but a few cases can be
fotfnd where it cannot be pronounced sinful, the
Assembly will be justified in taking the position
now contended for, and especially after having so
distinctly and repeatedly condemned all the wrongs
of the slave system. And that many instances do
exist in which this relation is sustained without
sin, there is strong presumption in the circum-
stances of the case. There have been in all, since
the origin of the Presbyterian Church in the
southern portion of this country until the present,
perhaps from one hundred to one hundred and fifty
thousand of her members who have held slaves.
These have, aside from their holding slaves, given
as good evidence as members of the Church gen-

108 POSITION OP THE ASSEMBLY.

erally do, that they were really the children of
God. Can it be supposed that all these have lived
amid the light of the eighteenth and nineteenth
centuries without discovering that they were guilty
of man-stealing ? Or is it to be imagined that they
had not the honesty to avow their convictions, the
candor to acknowledge their wrongs, or the con-
sistency to forsake them ? Who could admit the
truth of these suppositions? But the admission of
them becomes still more difficult, when it is remem-
bered that a majority — in some periods a very large
majority — have deplored the existence of slavery
and all its evils, and many have labored to mitigate
those evils aud exterminate the system. The fact^
then, that these persons generally give credible evi-
dence of christian character, ^enjoy the light of the
nineteenth century, deplore the evils of the slave
system, long, and in many instances, labor for their
removal, furnishes a strong presumption that mSny
at least sustain the relation in a manner which
leaves them free from such guilt as should exclude
them from the Church.

Nor is it difficult to conceive of such circum-
stances surrounding slave-holding christians as
would justify the continuance for a period at least
of this relation. It is well known that in many of
the slave States stringent laws exist against eman-
cipation, compelling the master to come under
bonds for the good behavior of his emancipated
slaves, or remove them from the State, And then,
in default of these, the liberated slaves may be
taken up by public'autbority and sold into hopeless

POSITION OP THE ASSEMBLY.

109

bondage again. The master may be convinced
that he dare not enter into bonds for them. He
may be unable to transfer them to a place where
they might enjoy freedom or assist them to make
provision for a subsistence. And they may be ut-
terly unwilling to be emancipated under these cir-
cumstances. Must he then disregard their wishes
and their good, according to his convictions and
theirs, and expose himself and family, and his
slaves too, to injury, if not temporal ruin, by
emancipating them, or be denounced as a man-
stealer and excluded from the Church ; or, may he
on the other hand retain the legal relation, gratify
their preferences, take the course which, according
to his conviction will best promote their real good
and his, and faithfully discharge toward them the
duties of man to man? The answer may safely be
left with ' every nian of ordinary discrimination.
The circumstances may be varied with the same
result.

The mastet has received his slaves by marriage
or as an inheritance, (and a large portion of chris-
tian slave-holders at the south have received their
slaves in one or other of these ways.) They are,
it m^y be, children or aged persons, or lone viromen,
incapable of providing for themselves ; or^ what is
equally as great a difficulty, they are ignorant,
thriftless, without habits of management or princi-?
pies to withhold them from the vortex of vice and
ruin. He feels that he is under obligation, as. they
have been thrown upon his hands in the providence
of God, to educate them, and if possible prepare

110

POSITION OF THE ASSEMBLY.

them for taking the place of men, and enjoying ra-
tional liberty, obtaining a comfortable subsistence
and avoiding the ruin of vice. Ail this cannot be
accomplished- in a day, nor yet in several years.
If he emancipate them first, he may be totally un-
able to discharge these duties towards them. They
express a willingness to remain with him for these
purposes. May he, without sin, retain the legal
relation of mai^ter over them for the time necessary
to accomplish these objects, giving them in the
mean time "that which is just and equal" in other
respects? Or must he at once disregard these obli-
gations, dissolve this relation, trample upon what
he is convinced i^ their highest interest, turn them
loose to live or die, to rise or sink as they may, or
be denounced as deeply guilty and excluded from
the visible Church? Apply the judgment of com-
mon sense. Let the principles of christian charity
have place. Then say, may hd not for a time con-
tinue a slave-holder without being subjected to ex-
clusion from the Church? Now these circum-
stances might be varied indefinitely, and the conclu-
sion be equally manifest.

It is plain, however, that all this shows only that
the relation may continue with reference to the good
of the slave, with his own consent, or with a view
to its abolition as soon as an opportunity is, in the
providence of God, afforded. And the writer is
disposed strongly to hold, that if slaves are held by
masters with any degree of the spirit of the slave
system, a spirit of selfishness, avarice and oppres-
sion, or for the profit of the master without regard

POSITION OP THK ASSfiMBLYk 111

to the interests of the slaves, there is wrong. But
clearly, where slaves are children, or aged and infirm j
or where the masters are utterly unable to
pate them so as to promote their good thereby^ and
no opportunity in the providence of God occurs for
so doing, or where the slaves, either through satis-^
faction with their present condition or conviction
that freedom would not be a blessing, are unwilling
to be set free, circumstances exist which render the
continuance of the relation proper.

But do these circumstances exist in the case of
any of the Presbyterian slave-holders of the south?
That they do surround them all is more than we
are prepared to affirm. It would be altogether un»
like earth and fallen man, if all could be justified
in holding their slaves in this way* Their exist*
ence in many cases is, however, perfectly conceiv*
able. A survey of the extent and character of the
country in which slavery prevails, and the condi-
tion of the inhabitants, would naturally lead us to
expect to find them. The character, in other re-
spects, of those members of the Church who hold
slaves, begets a strong presumption that they do ex-
ist. And with scarce a dissenting voice, they are
held to exist by southern christians, by southern
Presbyterians. And there is no decisive proof that
such circumstances do not surround many of them*
Ail this seems almost to demonstrate their exist-
ence. We safely, therefore, conclude, that many
southern slave-holders, who are members of the
Church, are environed with such circumstances as
justify their sustaining this relation.

112

POSITION OP THE ASSEMBLY.

That the relation is not, in its own nature, ne-
cessarily sinful, has already been sufficiently shown.
That many members of the Presbyterian Church
in the south sustain this relation, under circum-
stances and in a manner which render them free
from a charge of criminality, has now been made
apparent. The conclusion is, therefore, inevitable,
that the General Assembly has taken ground essen-
tially according to truth.

In view of all this, and proceeding upon the prin-
ciple that where freedom from guilt is possible,
every man, and especially every christian, is to be
regarded and treated as innocent until he is proved
guilty, the Assembly have rightly declared that
**domestic slaveiy," or the holding of slaves, "un-
der the circumstances in which it exists in the
southern portion of our country, is no bar to chris-
tian communion.*'

This position the Assembly have always held,
having expressed it in 1796 in substance, reiterated
it in 1816, and set it forth still more distinctly in
1846.

But it is argued by some that the dictation of
this truth on the part of the Assembly, is adapted
to do harm ; that it tends to soothe the troubled
consciences of many slave-holders, and furnish an
excuse for their continuing to practice the wrongs
of the slave system, c, The writer is free to confess
that he tvas, in 1845, among the number of those
who thought the action of the Assembly inexpedi-
ent. But every man and every ecclesiastical body
must of course form their own judgment in such a

POSITION OP THE ASSEMBLY. 113

■ >

case. And for that judgment they are responsible.
Under this sentiment the Assembly acted. They
felt constrained to utter this testimony by the fre-
quency and importunity with which they were pe-
titioned upon this very point. The responsibility
in this case, then, lies mainly with those who
urged the Assembly to declare the relation sinful.
It is not, however, in the nature of truth to do in-
jury or give license for the commission of wrong.
If unprincipled men make the truth an occasion of
practicing wickedness, they are themselves respon-
sible, and not those who utter the truth when called
to do so. Nor can the statement that a man may,
without sin, hold slaves legitimately, furnish any
shield for the practice of oppression or wrong.
And this is especially true in view of the previous
testimony which the Assembly had borne against
the system of slavery with all its specific evils.

But it is also urged against the General Assem-
bly that they have not, with as much frequency and
earnestness as the case demanded, expressed their
condemnation of slavery, and enjoined efforts for
its removal. It is not impossible that the objection
is true. And yet it is questionable whether any
thing important would have been gained by the fre-
quent reiteration of the same sentiments. And
then it is beyond a doubt, that on several occasions
the Assembly took the course they did in view of
the ultraism manifested by those very persons who
now complain of the testimony borne. The ultra
and fanatical manner in which the subject of sla-
very was treated, and the slave-holder denounced,

114

POSITION OP THE ASSEMBLY.

by many in the north, rendered it often inexpedient
for the Assembly to express th^^mselves upon the
subject; lest by increasing the excitement disastrous
consequences might follow, whilst no real good
could possibly be done. Had they, as often as they
were importuned to do so, repeated their testimony
against slavery, the southern portion of the Church
might have regarded them as actuated by the fanat-
icism of the north, and been led to extreme and
injurious measures. Hence the propriety of re*
fusing to speak upon this subject as often as ultra-
ists desired. The testimony borne, and the course
pursued by the Assembly are, therefore, in the
main, manifestly according to truth and right.

But, viewed in another aspect there is a mora]
sublimity in the course pursued by the General As-
sembly. A powerfully conservative influence has
been exerted by this course, not only upon the
Church, but also upon the community. There ex-
isted antagonistic ultraisms in the Church and in the
world, which, unrestrained, would have driven the
plow-share of division through the very midst of
our Zion. Both these must be calmly and firmly
withstood. From the north an immense wave of
abolition fanaticism came dashing and foaming.
From the south came rolling up with terrific aspfect
a wave of pro-slavery fanaticism. From opposite
extremes they threatened to overwhelm the good
old ship of Presbyterianism, freighted as she is
with the hopes of a lost world. Already these
mountain waves had dashed in pieces two noble
'?essels,— (the Baptist and Methodist Episcopal

POSITION OP THE ASSEMBLY

115

Churches.) They simultaneously broke upon her.
They dashed over her. Every timber seemed to
bend under the mighty pressure. The period was
one of deep and painful anxiety. Her friends,
trembling, feared that all was lost. Many hearts
arose in prayer and faith to Him who holds the
winds in his fists, and controls the hearts of the
children of men. Every eye was turned to the
scene of conflict. But see, she rises. She rights.
Steadily she takes her onward course. All is safe.
The force of the waves is spent. The fury of the
storm is over. Oil is cast upon the troubled wa-
ters. With increased confidence in her capacity,
the moderate, the wise, and the good rally around
her and rejoice in her steady onward course. The
calm, dignified, consistent, and just course of the
Assembly, from the beginning of the recent power-
ful agitation on the subject of slavery, has kept the
Church, whilst other bodies have been broken into
fragments; has held ultraists in obeyance until
their ultraism has given place to calmer views;
has secured the confidence of the more observing
of the people of the world, and a high degree of
peace and spiritual prosperity to the Church, and
has left her free to apply all her energies to the
work of enlarging her borders, the conversion ^of
the world, yea, and the salvation of the poor down-
trodden slave. Under the guidance of the General
Assembly, the Presbyterian Church alone, with the
exception of the Protestant Episcopal, Lutheran,
and German Reformed churches, has remained
united, exerting a commanding influence for good,

116

POSITION OF THE ASSEMBLY^

whilst other bodies have been rent asunder, and
their fragments left to spend their energies in mu-
tual hostilities. She has weathered every storm,
and now under the smileo of God's countenance
the prospering gales of his providence and spirit,
she moves forward peacefully and prosperously.
Calm, while many were agitated ; true, while many
wandered in the mazes of error; dignified and
rights while many were foaming out fanaticism ;
peaceful, while others were rent with fearful storms ;
and fixed and firm while all around were terrific
upheavings, the Assembly have presented a specta-
cle of moral grandeur. The course pursued by the
Assembly has also been powerfully felt for the
preservation of the union of the States, and is still
destined to be powerfully felt. The ties which
bind together these States are not all political nor
mercenary. Some of them are also moral. One
of the most, if not the most potent, of these is, the
existence and union of the Presbyterian Church
North and South. This brings many of the in-
habitants of both sections of the country into high^
er, holier, stronger bonds of union than any politi-
cal or commercial relationship could. And while
the christian confidence, the christian affection, the
christian co-operation and oneness of general feel-
ing and interest between northern and southern
Presbyterians, remain as they have heretofore, it
will be exceedingly difiicult to induce them to con-
sent to the severing of their political relations, or
to take a course politically which would rupture
those holy and delightful bonds of christian

POSITION OP THE ASSEMBLY. 117

brotherhood. The cours6 of the General Assem-
bly, therefore, which has been "the midst, between
extremes, and equally removed from both,*' and
from which has resulted, under the divine blessing,
so much good, temporal and spiritual, cannot but be
regarded as, in the main, according to fvruth and
right, and as challenging our high admiration.

118 ACTION OF THE PRESBYTERIAN CHURCH

CHAPTER V.

WHAT THE PRESBYTERIAN CHURCH HAS DONE AND IS
DOING ON BEHALF OF THE SLAVES.

When we speak of efforts made by the Church
for the spread of the gospel, we find much cause
for humiliation. In all departments of labor for
the advancement of Christ's kingdom, the Presby-
terian Church, like every other branch of Zion,
has fallen far below the standard of duty. And
this is, no doubt, especially true of her attempts to
secure the salvation of the colored race in the
southern part of our own country. In the inscru-
table providence of God these Africans have been
cast, as heathen, into the very midst of the Church.
Literal heathen, degraded to the lowest possible
point, they were, when they were brought to this
country; and the lapse of several generations has
raised many of ihem, in religious knowledge as a
general fact, but a little above heathenism. To
many of them, nearly all the vices of heathenism
still cling, whilst they have adopted others peculiar
to the circumstances in which they are placed. In
this situation have they been lying from one gene-
ration to another, at the very door of the Church.
But they have been lamentably neglected. And
yet, while truth and candor demand this confession,
it is pleasant to be able ta add, that they have not

ON BEHALF OP THE SLAVES.

110

been wholly neglected by the Church, and especi-
ally by the Presbyterian Church.

As early as 1738, the United Brethren formed a
mission to the slaves in South Carolina, li was,
however, broken up the next year, by the death of
one of its missionaries, and the removal of the
other to Pennsylvania, The second to enter this
field of benevolent labor were members of the Pres-
byterian Church.

In 1747, a little more than forty years after the
organization of the first Presbytery in this country,
and about twenty years after the formation of the
first Synod, the Rev. Samuel Davies and the Rev.
John Tod, members of the Presbytery of Hanover
embracing eastern ¥irginia, began to labor for their
spiritual good. In |1765 Mr. Davies gave the fol-
lowing account of his labors among them

"The inhabitants of Virginia are computed to
be about three hundred thousand men, the one-half
of which number are supposed to be negroes. The
number of those who attend my ministry at partic-
ular times is uncertain; but generally about three
hundred give a stated attendance ; and never have
I been so struck with the appearance of an assem-
bly, as when I have glanced my eye to that part of
the meeting-house where they usually sit, adorned^
for so it seemed to me, with so many black coun
tenances, eagerly attentive to every word they heard,
and frequently bathed in tears.

" A considerable number of them, (about five

♦Thoughts on Rel. In. Slaves, by W. S. Plumer.

120 ACTION OP THE PRESBYTEniAN CHURCH

hundred, ) have been baptised, after a proper time
for instruction, and having given credible evidences,
not only of their acquaintance with the important
doctrines of the christian reh'gion, but also of a
deep sense of them upon their minds, attested by a
life of strict piety and holiness. As they are not
sufficiently polished to dissemble with a good grace,
they express the sentiments of their souls so much
in the language of simple nature, and with such
genuine indications of sincerity, that it is impossi-
ble to suspect their professions, when attended with
a truly christian life and exemplary conduct. My
worthy friend Mr. Tod, minister of the next con-
gregation, has nearly the same number under his
instructions, who, he tells me, discover the same
serious turn of mind. In short, there are multi-
tudes of them in different places, who are willing
and eagerly desirous to be instructed, and embrace
every opportunity of acquainting themselves with
the doctrines of the ^spel; and though they have
generally very little help to learn them to read, yet
to my agreeable surprise, many of them, by dint of
application at their leisure hours, have made such
progress that they can read a plain author inteilli-
gibly, and especially their Bibles."

Mr. Davies obtained from an associatidii in Lon-
don. Bibles and Hymn Books, and distributed them
among the slaves. In speaking of the effect of
these books he says ;

" Sundry of them (that is, the h^groes,) lodged
in my kitchen all night, and sometimes when 1
have awaked about two or three o'clock in the

ON BEHALF OP THE SLAVES. 121

morning, a torrent of sacred harmony poured into
my chamber, and carried my mind away to heaven.
In this seraphic exercise some of them spend al-
most the whole night."

He afterwards adds that two Sabbaths before he
had the pleasure of seeing forty of then> around the
table of the Lord, all at whom made a credible
profession of Christianity, and several of them
with unusual evidences of sincerity; and that he
believed there were more than a thousand negroes
who attended upon his ministry at different places
where he alternately officiated.

The labors of Rev. Robert Henry seem also to
have been much blessed to the negroes in Virginia.
The center of his operations was Cub creek, in
Charlotte county. Mr. Henry commenced his la-
bors some time after Mr. Davies.

Mr. Henry was succeeded by Rev. Drury Lacy.
During Mr. Lacy's ministrations at Cub creek,
there were about two hundred black members added
to the Church. Several black elders were appoint-
ed and set apart to superintend these black mem-
bers.

Mr. Lacy was succeeded by Rev. John H. Rice,
D. D. He, however, did but little in the cause of
the slaves, as it began to decline as soon as Mr.
Lacy ceased to labor in Charlotte. Yet the old
records of the General Assembly, and of the General
Assembly's Board of Missions, show that his labor
was not in vain in the Lord.

In 1807 the Presbytery of Hanover addressed a

circular to the Churches under their care, solemnly
11

122 ACTION OF THE PRESBYTERIAN CHURCH

exhorting them not to neglect their duty to their
servants.

About the time of the labors of Mr« Henry at
Cub creek, (1760,) the Rev. Henry Patillo, pastor
of Grassy creek and Nutbush churches, in Gran-
ville county, North Carolina, was also laboring
successfully among the same class ofj people. But
we are not able to give the particulars of his labor
and success. Of one thing, however, we are well
certified, and that is, that the good effects of his
labors hs.ve not ceased to be felt extensively to this
day.

That the judicatories of our Church have, from
its early history, looked with deep interest upon
this field of labor appears from their frequently en-
joining the attention to the religious instruction of
the slaves, and making other airrangements for their
religious training. Thus, in 1786, the following
case of conscience was overtured to the Synod of
New York and Philadelphia, viz.:

" Whether christian masters or mistresses' ought
in duty to have such children baptised as are under
their care, though born of parents not in the com"
munion of any Church?" •

" Upon this overture the Synod are of opinion
that christian masters and mistresses, whose reli-
gious profession and conduct are such as t6 give
them a right to the ordinance of baptism for their
own children, may, and ought to dedicate the chila
dren of their household to God in that ordinance,
when they have no scruples of conscience to the
contrary."

ON BEHALF OF THE SLAVES.

123

At the same meeting of the Synod, it was over-
tui:ed whether christian slaves, having children, at
the entire discretion of unchristian masters, and
not having it in their power to instruct them in re-
ligion, are bound to. have them baptised; and
whether a christian minister in this predicament
ought to baptise them?"

The Synod answered both these inquiries in the
affirmative.

In 1816 the General x\ssembly answered this
question, "ought baptism, on the promise of the
master, to be administered to the children of
slaves?" as follows, viz.:

"1. That it is the duty of masters who are mem-
bers of the Church, to present the children of pa-
rents in servitude to the ordinance of baptism, pro-
vided they are in a situation to train them up in the
nurture and admonition of the Lord, thus securing
them the rich advantages which the gospel prom-
ises.

"2. That it is the duty of christian ministers to
inculcate this doctrine, and to baptise all children
of this description, when presented to them by
their masters."

When the convention was called, in 1792, to
form a constitution for the State of Kentucky, the
venerable patriarch of the Presbyterian Church in
that State, Rev. David Rice, published a pamphlet
entitled " Slavery inconsistent with justice and
good policy," and in a powerful argument urged
the adoption of a system of gradual eniancipation.
And in 1794 the Presbytery of Transylvania, then

124 ACTION or THE PRESBYTERIAN CHURCH

coverinof the entire Staie, resolved that slaves should
be taught to read the Scriptures and prepared for
freedom. Two years later, 1796, they earnestly
recommended to the people under their care, all the
Presbyterians of the State, "to emancipate such of
their slaves as they may think fit subjects for liber-
ty, and that they take every possible measure, by
teaching their young slaves to^read, and giving them
such other instruction as may be in their power to
prepare them for freedom."

The result of these early efforts to secure the prep-
aration of the slaves for freedom, and to bring about
finally their emancipation, was seen in the late con-
test in that State. We are assured that the minis-
try of the Presbyterian Church%fe^^ almost to a
man staunch emancipationists, an^ ia very large ma-
jority of the eldership and of tfeiriembership were
equally opposed to the continuance of islavery.

These statements show that from its earliest his-
tory the Presbyterian Church has taken an interest
in this field of labor, and has to some considerable
extent occupied it. We have not the means of tra-
cing the history of her efforts on behalf of the down-
trodden slaves. It is a fact, however, of deep inter-
est, and cheeringf to the hearts end hopes of the
friends of Zion, that concern for these poor abused
sons of Ham has greatly increased, and efforts for
salvation have greatly multiplied during the last ten
years, in the Church. This will fully appear from
the resolutions and plans of effort adopted by the
Southern Synods and Presbyteries, within that peri-
do ; and also from the fact that within the same period

..ON BEHALF OF THE SLAVES. 125

the General Assembly has repeatedly called the at-
tention of the Church and the Board of Missions
to this field of labor, has, directed the appointment
of an agency connected with the Board of Missions
for this field especially, has directed the addition of
a column to the statistical tables published with her
minutes from year to year, that the whole Church
may know how many of these despised people are
members of her communion, and what progress is
making in the work of their conversion, and what
still remains to be done on their behalf, and has
commenced the work through the Eoard of Missions
of sending missionaries to labor for them exclu-
sively.

The folio wing is a4 extract from the minutes of
. thojSynod of Alabama for 1845, exhibiting their
views and plan of laboring for the good of the
slaves ;

"The committee on the instruction of the color-
ed population made their report, which was receiv-
ed and adopted, as follows; —

" The committee appointed to consider the claims
of our colored population in the Church of God,
for adequate religious instruction, beg leave to re-
port that they have given this subject their best at-
tention, and after careful consultation, are of opin-
ion, that encumbered though this subject is, with
many and formidable difficulties, yet, even if all
that the heart of christian philanthropy might desire,
cannot at once or very speedily be attained, still
much may be done by judicious effort, and an ad"
vance be made towards the complete attainment of

126 ACTION OP THE PRESBYTERIAN CHURCH

the great object proposed, viz.: the thorough reli-
gious instruction of our whole colored population.

" With a view to this end the committee recom-
mend to the Synod the adoption of the following
resolution, viz;

" 1. That in our opinion it is the duty of every
owner or employer of slaves, to give them all pos-
sible facilities for receiving sound and judicious in-
struction in their duties to God, to society and to
each other.

**2. That in every household, and on every
plantation, the servants should, if practicable, be
assembled daily to hear the reading of the Bible
and to call upon God in prayer. That, especially
on the Lord!g?^ay^ ; thoy should be encouraged and
required to j^itencl the worship of God and th^
preaching i'^^^^^^ word, when opportunity tt) do so
can be ^€^rded thsm. The children andthe young-
er servants especially, should be carefully instructed
in some appropriate compend of religious truth, as,
e. g. — the shorter catechism; and such catechetical
instruction can then only be effectually given when
it is under the direction of the owner himself.

" 3. That every Church Session is bound in duty
to tiiis clsss of our population, to see to it that
among them and for their benefit. Sabbath schools
be regularly conducted, in which familiar instruction
shall be orally given, aided by the use of Jones'
catechism or some similar compend.

"4. That it is the duty of every minister of
the Gospel to pay special attention to the colored
people, the servants of the members of his congre-

ON BEHALF OP THE SLAVES. I2f

gation, and to impart religious instruction for theii*
accommodation, carefully adapted from its simplicity
and plainness to the level of their capacities. Such
instruction should be given not only on the Sabbath,
and at the usual place of worship for the white?,
but also as often as practicable on week days, and
on the plantations where the slaves labor. The bet-
ter to effect this great object, it is recommended to
all our Churches to yield to the negroes, and for
their special benefit, a definite portion, say one-
fourth of their minister's time.

"5. That we highly approve the measure that
has been so successfully adopted in some of our
sister and neighboring States^ of the.^f^^^ of
associations of planters and ->slave owners, for the
employment and maintainance of discreet and de-
voted ministers, as missionaries to the blacks, who,
under the patronage of the Association, labor among
the negroes on the plantations, preaching the gospel
to them at suitable points, visiting the negroes at
their quarters and in their cabins^ and catechising
their children with all pastoral fidelity, tenderness
and care. Such Associations we deem eminently
judicious, safe, and productive of good to all class-
es; nor can we forbear the expression of our hope,
that ere long such Associations will be formed and
successfully operating throughout the planting dis*
tricts of south Alabama.

" 6. That the Presbyteries under the care of this
Synod, be directed to urge upon every Session and
every minister subject to their jurisdiction, immedi-
ate and earnest attention to this subject, and o the

128 ACTION OP THE PRESBYTERIAN CHURCH

plan herein proposed ; and that they require ac every
meeMng of the Presbytery a full statement from
each Session of the degree of attention given to
this subject, and the steps actually taken for the
benefit of the blacks, and that a minute account be
rendered to the Synod on this subject every year.

"7. That each minister and the Session of each
vacant church be directed to have these resolutions
read from the pulpit on the first Sabbath in Jami-
ary next, or as soon thereafter as practicable, with
suitable admonition as to the importance of dis-
charging our duty to the colored population/'

In 1832 the Synod of Virginia adopted, after
mature and careful deliberation, an overture from
the Presbytery of East Hanover, relative to the
licensure of laymen to give religious instruction to
the colored population. The plan proposed by this
overture is presented in the following resolutions,
viz.:

"1. Resolved, That any Church Session within
our bounds be, and they hereby are authorized to
appoint any Suitable persons, either officers or mem-
bers, to conduct religious worship for the benefit of
slaves or other colored persons, and to communi-
cate instruction in any way which the constitution
of our Church and the laws of the land do not for-
bid.

'^^ And be it further resolved, That when any
Session determines to license and appoint any per-
son as above provided, that they do it in the fol-
lowing form, viz.:

"„The Session of the Presbyterian Church of

ON BEHALF OP THE SLAVES

129

, do hereby authorize and license you, A. B.,

to hold religious meetings and give religious in-
struction orally, as a layman, to slaves and other
people of color, wherever God in his providence
may call you, and so long as you continue a regu-
lar member of this Church, or until it may seem
expedient to the Session to recall this authority.

Resolved, That the ministers, ruling elders, and
members of said churches be earnestly enjoined to
invite such of their brethren as they may judge to
possess the requisite gifts and graces, solemnly and
prayerfully to consider whether it is not their duty
to engage in this important work.

Resolved, That the ministers and Sessions of
our churches be requested to give to the persons
licensed under this system, all the aid and encour-
agement in their power, by faithful and affection-
ate counsel and warning, and by all other suitable
methods; and that all the members of the churches
under the care of this Presbytery be, and they
hereby are, affectionately urged to bear continually
these teachers and their labors before the throne of
grace, and in an especial manner so to do at the
monthly concert of prayer, and on the first Monday
of January, 1833; and to use such other measures
as they may believe will be calculated to extend
their influence over the colored people, and promote
their usefulness in their work."

After the experience of two years, in 1834, the
Synod

'-^Resolved, That it be earnestly recommended

to the ministers and Church Sessions throughout
12

130 ACTION OF THE PRESBYTERIAN CHUKCH

the bounds of this Synod, to increase their efforts
for the salvation of our colored population; and
especially that the resolution passed at a former
meeting of this body, authorizing church Sessions
to license laymen to give oral religious instructions
to this class of our population, be attended to when-
ever the resident minister cannot fully perform that
important duty."

The scheme thus adopted and commended, we
are assured, seemed to be working well 5 but through
the deep feeling excited in Virginia by the ultra
abolition movements at the north, it had to be aban-
doned. But its abandonment did not cause all ef-
forts on the behalf of the slaves to cease, i'or in
November, 1836, the following resolution was
adopted, viz.;

Resolved, That, this Synod once more com«
mend to the churches under its care, the subject of
the religious instruction of the colored population
within our bounds ; and w^e especially exhort min-
isters, elders, and heads of families to renewed ex-
ertion, in all lawful and proper ways for the spirit-
ual benefit of this class of our people.'*

Again, October 31st, 1844, the Synod took tlie
following action on the subject :

The committee So whom was referred the sub-
ject of the instruction of the colored people pre-
sented the following report^ which was adopted^
viz.:

" That, regarding the religious instruction of our
colored population, in the language of a reverend
father in another Synod, as the most important

ON BEHALF OP THE SLAVES.

131

missionary work devolving on the Church in the
south, they humbly conceive that it is the duty of
this Synod — a duty which they cannot neglect
without being guilty of a great sin — to take imme-
diate and decisive action on the subject. They
would, therefore, recommend to the Synod the
adoption of the following resolutions:

"1. Resolved^ That it be recommended to all the
ministers belonging to this Synod, to preach to the
colored people specially and statedly, as far as prac-
ticable.

"2. Resolved^ That Synod would recommend,
wherever it may be practicable, the establishment
cf Sabbath schools for the oral instruction of the
coloreflf people.

'•3. Resolved^ That it be recommended to the
members of the churches within our bounds to
adopt, wherever it may be necessary, some system-
atic mode for the religious instruction of the ser-
vants in their families.

"4. Resolved^ That the several Presbyteries be-
longing to this Synod, be required to take the super-
vision of this whole matter, and require the several
churches under their care to report annually to them
on the subject, and that tliey make annual reports
to the Synod."

The foregoing plan for providing instructors and
instruction for the slaves, although abandoned, is
given here for the purpose of slrdwing the pressing
demand there is for efforts in this field, the spirit of
the members of the Synod in reference to it* and
the withering influence of theultraism of the norlii

132 ACTION OP THE PRESBYTEKIAN CHURCH

upon the labors of the Church on behalf of the
slaves, and consequently upon their highest in-
terests.

The Synod of North Carolina appointed a com-
mittee, in 1846, to report on the subject of the re-
ligious instruction of the slaves. That committee
reported, in 18 17, and their report was adopted, and
is as follows :

" The committee appointed at the last stated ses-
sion of the Synod to inquire into the mbral con-
dition of the colored population within oiir bounds,
and to report such measures as ought to be adopted
to provide more effectually for their religious in-
struction, beg leave to submit the following remarks
and resolutions as their report,- viz.:

" A late writer on this subject has observed that
* the national mind is beginning to look earnestly
at the political aspect of the slavery question, the
religious mind B,t ihe moral aspect, and the south-
ern mind at the social and economical aspect.'

Whilst we believe) the above statement of Dr.
Durbin, as a matter of fact, to be substantially true,
we doubt whether the evangelical mind of this Sy-
nod, or of a large part of the christian world, is
properly awake to the moral necessities of the col-
ored race, or to the obligations which Christianity
imposes in their behalf. This, too, we are con-
strained to fear, is emphatically true of the evan-
gelical mind touching the colored population of this
country.

■ "How much soever men may perplex and vex
themselves and others about the slavery question in

ON BEHALF OP THE SLAVES.

133

its various political, moral, social, and economical
aspects, or differ in opinion in regard to the civil
relation of our colored population, there are impor-
tant aspects of this great and delicate subject in
which (it may be assumed) all good and wise men
are cordially agreed.

"1. Our colored population, whether bond or
free, are, equally with any classes of society, the
accountable, moral agents of the great Creator,
Preserver and Proprietor of mankind; and as such,
are destined to live forever with the ransomed in
heaven, or to lie down with the lost spirits! in ever-
lasting burnings. It is a gross slander to charge
southern christiaths, as they have sometimes been
charged, with regarding and treating their slaves
'as beasts of burden;' or, at least, as ' mere hew-
ers of wood and drawers of water.' They should
be, and in fact by southern christians, are regarded
and treated as the immortal and accountable crea-
tures of God, as truly as their masters are, hasten-
ing with them to the same tribunal, to render a
strict account and to receive a righteous retribu-
tion. ;

" 2. Our servants are part and parcel with, our
children, of our household, strictly and emphatic-
ally minor members of our families, and so regard-
ed both by the civil and moral law. Hence the
laws of the country hold the lieads of families
bound to feed and clothe, to treat humanely, to pro-
tect and defend, both children and servants; thus
making them both minors — ^the one class through
life, the other until they arrive at a certain age.

134 ACTION OP THE PRESBYTERIAN CHURCH

The term * household,' in Scripture, too, though
variously used, is often so emploj'ed as to include,
with the children, the servants of the house,
whether bond or hired. Hence, * household ser-
vants' we find to be a scripture phrase. The term
* servant,' moreover, is very frequently, if not gen-
erally, so used as necessarily to imply this relation.
In the fourth commandment they, as well as the
sons and daughters, are especially enumerated in
the prohibition. Thus not only does the whole
frame work of society, with the universal opera-
tion of social and domestic ties, but also the genius
and spirit of the Bible, with all its implications
touching the subject, W^r MS out in conijiliMbn
that our servs^nts are minors, lacmbers of our house-
holds, bearing a relation to their masters in many
respects similar to that whfch children bear to their
parents. Hence,

"3. We infer that there is a solemn obligation
resting upon masters to care and provide for their
servants, to say the least, as binding as that to pro-
vide for their children. Nor is this obligation con-
fined to the feeding and clothing of them, to the
promotion of their domestic comforts, or the pro-
tecti/QB of them in their civil rights. It extends to
their spiritual and immortal interests. There is
evidently in nature, in the moral sense of mankind,
as well as in an enlightened reason, something that
concedes to the position here taken. And especi-
ally does this feeling develope itself when Christi-
anity exerts its legitimate influence. Children ^nd
servants are alike dependent and subject to author-

ON B£HALP OF TUB SLAVES*

135

hy. They are, therefore, in like manner, to be
- bared and provided for, especially in regard to the
interests of the sod. Yea, more. As the servant
is a minor for life, and his time under the control
of his master, it is the dictate of common sense, as
well as of the Bible, that there is a special and
nwM solemn obligation resting upon itiis master to
provide for his religious instruction. If this be not
true, who is to provide for it? Their condition,
on this supposition, is worse than tiiat of the hea-
then. For if there be no obligation on their mas-
ters to provide for them, then it will follow that
they are left, in the arrangements of the divine
government, entirely unprovided for — ^placed not
u!%nly out of, but even beyond the reach of, the
, imeans of salvation; a conclusion not to be enter-

jiairsed for a moment.
^ " 4. ft may fairly be assumed, moreover, that if
i&e foregoing position be tenable, the judicatories
of the Church are bound to look .after the spiritual
interests and welfare of our colored population,
with as much care and diligence as they do after
thpse of any other classes of the community.
Most obviously we should be more concerned for
chem than for the distant heathen; because they are
in the midst of us and dependent upon us. We
reap the fruit of their labor in common with their
masters, and if we do not care and provide for
them, no other christian organization will. In-
deed, as that class; of people generally, with veiy
few and rare exceptions, are more ignorant, have
less capacity, have fewer facilities and opportuni-

136 ACTION OP THE PRESBYTERIAN CHURCH

ties, and are more liable to error, and more exposed
to temptation, they should claim more of our sym-
pathy and effort. The judicatories of the Church,
therefore, as other portions of the community, have
weighty obligations resting upon them in regard to
what have been called *our domestic heathen.'
They should carefully look after and facilitate, not
only the religious instruction of the people in gen-
eral, and of the children of the Church in particu-
lar, but also and especially of the colored popula-
tion in their respective bounds. At any rate, they
should see that the colored population of their own
congregations are instructed in the principles and
doctrines of Christianity."

The report adopted by the Synpd, presents here
a detailed examination of statistics, to furnish which
would unduly swell the number of these passes.
The result to which this examination leads, is,
that while neither the Synod nor other denom-
inations are doing all that they might and ought
to do for the religious instruction of the peo-
ple of color, yet, taking the whole population, the
number taught, and the propbrtion who are com-
municants in the Church are about as great as in
many other portions of the community where sla-
very does not exist. The report; proceeds :

Nor has the correspondence of your committee
with the Presbyteries, furnished the materials for
drawing a viev/ of this subject materially different
from that which is now presented. No presbyte-
rial action, it is believed, has been had in either of
the Presbyteries of Orange or Concord, except in

ON BEHALF OP THR SLAVES.

137

the latter to refer the subject to a committee to re-
port next spring. In most of the houses of worship
in these Presbyteries, as well as in that of Fayette-
ville, places are appropriated for the colored peo-
ple, sufficient, perhaps, to accommodate all who at-
tend. If these appropriations were more spacious,
and especially if the colored people received more
frequent, direct,, and appropriate attention, it is be-
lieved that th^ir attendance would be much more
numerous, constant, and profitable. In some of
the churches there are weekly Sabbath schools held
for the oral instruction of the colored portion of the
congregation; and in these, as well as in many
christian families, Dr. Jones' Catechism is suc-
cessfully used. Most of our ministers preach more
or less frequently, by special appointment, to the
colored people. On such occasions the attendance
is much more numerous, and the attention is
much more encouraging. The committee are grat-
ified to be able also to state, that the Presbytery
of Fayetteville is reported to have taken special
action, and to be actively and successfully engaged
in behalf of their colored population. That Pres-
bytery has taken the ground that the colored people
constitute a constit lent part of the respective con-
gregations within the bounds of which they live,
and are to receive a proportionable part of the pas-
toral and ministerial labor. In that Presbytery,
alsoa Sabbath schools and Bible and Catechetical
classes are attended by many of the ministers,
ruling elders, and private christians, at the church,
at their own homes, and, in several instances, in

138 ACTION OP THE PRESBYTERIAN CHURCH

houses erected for the special benefit of the colored
people. That Presbytery, moreover, requires their
ministers and church Sessions to present a minute
report, at each semi-annual meeting, of their labors
and success among their people of color. It ought
further to be stated, that that Presbytery has made
several abortive efforts, and are still desirous to ob-
tain the services of a missionary exclusively for
the benefit of the negroes within their bounds.

"Whilst the moral character and deportment of
those colored people who are members of our
churches, or who attend regularly upon the means
of grace, are quite as good, in proportion to their
knowledge and opportunities, as those of the white
people, it is humiliating to know that the reverse is
true of those that are neither members of the
Church nor hearers of the gospel. This fact
should stimulate us to the adoption of such means
for their benefit as will place them under the trans-
forming influence of the gospel of Christ.

"With the view of calling a more general and
special attention to this subject, and for the purpose
of having the spiritual interests of our colored peo-
ple more fully and more extensively understood, as
well as more adequately and more effectually at-
tended to, your committee respectfully recommend
the following resolutions for the adoption of the
Synod, viz.:

"1. That the Synod of North Carolina feels a
deep solicitude for the moral and spiritual interests
of her colored population, believing that they de-
mand the special attention of the higher judicato-

ON BEHALF OF THE SLAVES.

139

ries, as well as of the pastors and Sessions of our
churches.

"2. That the Presbyteries under the care of this
Synod be directed to pay very special attention to
this subject ; to call the attention of all the church-
es and pastors under their care particularly to it ; to
see, as far as practicable, that adequate and com-
fortable accommodations be furnished to them in
the sanctuary ; and that the gospel be preached to
them, as to the poor for whom the gospel was pro-
vided; and to enjoin it upon christian families
to do all they can to cause them to sanctify the
Sabbath, attend the sanctuary, and to have them
otherwise thoroughly instructed in the principles of
revealed religion.

" 3. That it be earnestly recommended to the
Presbyteries to employ, each, as soon as practica-
ble, a missionary of undoubted qualifications to de-
vote himself exclusively to this department of la-
bor, within their respective bounds, and to report
faithfully his plans and their results at each smi-
annual meeting."

The following are the resolutions and plans of
effort on behalf of the slaves adopted by some of
the southern Presbyteries :

The Presbytery of Lexington, of the Synod of
Kentucky, some years since, adopted the following
resolutions. They indicate both their sense of duty
and their method of laboring for the benefit of the
slaves:

Resolved, 1st, That all our pastors and stated
supplies, should consider the servants of the house-

140 ACTION OP THE PRESBYTERIAN CHURCH

holds belonging to their respective charges, who
are not members of other churches, as being justly
entitled to a share of their pastoral care, in the
same manner as the children of the household are;
and that they should adapt their ordinary discourses
to their capacities, and as often as they think expe-
dient preach to them seperately, and by special ap-
pointment.

"2. As the word of God clearly recognizes the
relation of master and servant at a time when ser-
vants were mostly slaves,' and enjoins upon them the
duties which they respectively owe to each other ;
therefore,

" Resolved, That pastors should carefully incul-
cate upon masters and servants their relative duties,
and teach them what are the proper effects which
the gospel, when cordially embraced, will necessa-
rily produce in their hearts and lives respectively,
in regard to this relation.

" 3. That the Sessions be enjoined to establish
Sabbath schools for the oral instruction of the col-
ored people in every congregation where it is prac-
ticable, to be superintended and taught by them-
selves or some pious members of the Church, and
that masters and mistresses should take a lively in-
terest in the subject, and give it efficient aid and en-
couragement by requiring their servants to attend,
and by their hearty concurrence in the object sought
to be attained in those schools ; and by showing
their servants at home that they earnestly desire
their spiritual welfare. Without the hearty co-op-
eration of masters and mistresses, pastors and Ses-

ON BEHALF OP THE SLAVES.

141

sions w ill be able to accomplish but little in giving
the gospel to servants.

"4. That pastors be careful to enforce on pious
masters and mistresses that they are solemnly bound
to use their best endeavors to teach the gospel to
their servants, both by their relation to them as
members of their families, and by the authority of
God as revealed in his word ; not only instruction,
advice, and admonition, but even authority may be
necessary, that the Sabbath may be observed and
the house of God attended ; and that our servants
may hear the gospel and be instructed in the Sab-
bath schools, and thus be brought to salvation
through the knowledge of our Lord and Saviour
Jesus Christ ; and every effort should be accompa-
nied with prayer to God that he would make the
instructions given effectual to salvation.

"5. That our colored people be taught the sa-
credness and perpetuity of the marriage relation;
and it is further recommended that proper efforts
should be made to have the rites of matrimony cel-
ebrated in all cases amo g them with due solem-
nity, and in accordance with the word of God.

" 6. That the roll be called at every autumnal
meeting of the Presbytery, to ascertain the dili-
gence of our ministers and Sessions in reference
to the duties specified in the preceding resolu-
tions."

The Presbytery of Western District of the Sy-
nod of Mississippi, at its spring session in 1850,
adopted the following resolution on this subject,
viz.:

142 ACTION OF THE PRESBYTERIAN CHURCH

" Resolved, That we, as a Presbytery, will en-
deavor prayerfully to observe the injunction of the
General Assembly to instruct the slaves in our
bounds ; and that the Session of each church under
our care be enjoined to see servants carefully in-
structed in the great principles of the gospel, at;
home aind in the churclies, so far as practicable,
and report their diligence herein at each spring
meeting of Presbytery."

The ibllowing plan of labor on the behalf of the
slaves, was adopted some time since by the Presby-
tery of Georgia, of the Synod of Georgia :

" It is a principle not to be called in question,
that when pastors are settled over churches in our
country, they are settled over all the different class-
es and conditions of men who compose those
churches.

" Servants form a component part of all our
churches. They as naturally and properly worship
with their owners as children with their parents ;
and it %?ou]d be as inconsistent for pastors to ne-
glect the children as the servants of the households
over which they are called to preside. They are
as responsible for the one class as for the other.
This is the view which the word of God authorizes
us to take ; for we discover Paul, in his epistles to
the churches which he himself planted, and to
which he personally ministered, including servants
in those churches ; and, along with masters, he gives
them, as part of his charge, instruction and exhor-
tations suitable to their circumstances and condition
in life.

ON BEHALF OP THE SLAVES.

143

"And we find that as he gives Timothy com-
mandment touching all classes of persons embraced
in the churches, so he does not overlook the ser-
vants. He commands him to exhort and instruct
them, and thereby teaches him to include them in his
pastoral charge. We thus have example and pre-
cept from the holy apostle. It is not neqessary
for us to enlarge our proofs. The principle is set-
tled by the word of God.

"In fulfilling our duties, therefore, as pastors,
we should adopt something like the following
plan :

"1. Preaching, On the Sabbath : That our ser-
mons to the united congregations be so framed as to
be as appreciable and as intelligible to both classes as
possible ; and that the minister take special notice
of the negroes in his preaching, and sometimes
make a direct address to them ; that he devote the
Sabbath afternoon or evening to preaching to the
negroes; and should this be impossible, that he
deliver a lecture to them some evening in the
week.

" During the week : That pastors, as frequently
and as extensively as possible, visit their people
and preach to the negroes on the plantations at
night, taking special notice of the members of
the church and of the children in the way of speak-
ing to them, if it be but for a few moments only.

" 2. Sabbath Schools.

" That pastors establish colored Sabbath schools
in their churches for children and adults, with a
superintendent and a suiRcieat number of teachers ;

144 ACTION OP THE PRESBYTERIAN CHURCH

and that the time for the meeting of the school be
so fixed as to be most convenient for the people,
either between services or in the afternoon. That
from time to time they visit and catechise the
schools, and give encouragement to teachers ; and
endeavor to interest owners in the schools, so far as
to have their children in regular attendance from
Sabbath to Sabbath.
" 3. Inquiry meetings.

" That pastors hold inquiry meetings for the ne-
groes, B.M keep a list of all persons coming for in-
struction, as well as of excommunicated and suspen-
ded members who wish to be restored to the Church.
That these inquiry meetings be appointed at such
times and places — say, for example, on the Sab-
bath, and at the house of God— as may best suit
the convenience of the people ; and let them secure
the assistance in this "work of elders and prominent
members of their churches.

**4. Committees of instruction.

" In large congregations of negroes spread over
a considerable extent of country, pastors, in order
to meet the wants of the people, may appoint dif-
ferent elders and members residing in different parts
of the bounds of the congregation to act as a com-
mittee of instruction, for all who wish for instruc-
tion, in order to church membership; and that all
who present themselves for admission before the
church Session, be required to bring a recommen-
dation to that effect from some member of the com-
mittee.

"6. Watchmen.

ON BEH/LP OP THE SLAVES

145

" That whenever it is necessary to appoint a
colored preacher and watchman, pastors become
well acquainted with them, and frequently assemble
them with their elders, and inquire into the state of
religion on the respective plantations on which they
are appointed to watch ; and give them instruction,
and pray with and exhort them to a faithful dis-
charge of duty.

6i Church meetings.

" That occasionally pastors call a general meet-
ing of all the colored members of their churches,
for the purpose of becoming personally acquainted
with them, of inquiring into their conduct as chris-
tians, and giving them suitable warnings and exhor-
tations. Immediately preceding every communion
season would be a favorable time for holding these
meetings.

" 7. Children baptised and catechised.

" That pastors carefully baptise the infant chil-
dren of colored members; first instructing the pa-
rents in the nature and duties of the rite j and that
they keep a register of the names of baptised chil-
dren. And that they once in twp or three months
collect all the baptised children and youth, and all
others that may belong to the congregation, in the
church, and there, in the presence of the owners
and all others, catechise and instruct them, giving
due notice of the day, and requesting all owners to
see that their negro children appear clean and neat,
and prepared on the lessons.

"8. Church discipline..

« That pastors, with the Church Sessions, attend
13

146 ACTION OP THE PRESBYTERIAN CHURCH

carefully and punctually to the cases of discipline
brought before them ; and as soon as practicable
after they are reported, that there be no delay.

" 9. Weddings and funerals.

" That pastors use every influence to impress the
people with the sacredness and value of the mar-
riage relation ; and require all church members to
be regularly married themselves, and to have their
children regularly married also ; and that pastors
hold themselves ready to wait on them, and perform
their marriage ceremonies at all times. And, more-
over, that pastors look well to the poor and the
aged and the infirm of their churches, and see that
they receive assistance from the church, if it be
needed; and be ready to attend funerals, and bury
their dead, and sympathise with them in all their
trials and afflictions.

" 10. Overseers and elders.

" That pastors endeavor to impress upon owners,
masters and mistresses, the duty of affording their
people some religious instruction on their planta-
tions, in the way of Sabbath, schools or evening
prayers, especially if they be members of the
church; and that they endeavor to influence the
elders to be active in this field of labor."

In 1846 the Presbytery of Harmony, of the Sy-
nod of South Carolina, adopted the following pa-
per, viz.:

It is our deliberate opinion, that the religious
wants of our colored population are not met by the
mode of instruction at present pursued by our min-
isters. They stand ia need of something more

ON BEHALF OP THE SLAVES.

147

than the occasional instruction afforded them from
the pulpit by the pastors ; they need catechetical
instruction in the elementary truths of our holy re-
ligion. They are generally unable to read, and,
therefore, this instruction must be oral. They
think that the Church has not done her duty to
them in the matter of affording them comfortable
houses in which to worship ; and, therefore, in or-
der to a fuller discharge of duty in these particu-
lars, the Presbytery adopt the following resolu-
tions:

"1. That this Presbytery sincerely and heartily
deplore before our long-suffering and merciful God,
our past unfaithfulness to this solemn trust, and
humbly ask forgiveness in the name of our blessed
Redeemer, Jesus Christ.

" 2. That, by the grace of God helping us, we
will endeavor from this time to cultivate more faith-
fully this long neglected but most interesting
field.

" 3, That, in order to prepare the way for more
efficierit labor than can be performed under oiir
present mode of operation, we adopt the following
plan, viz.:

" That the whole Presbytery be divided into
seven districts — [each district embraced from two
to five contiguous churches.] And further, that
these districts be visited by the following commit-
tees. [Each committee embraced two or three
ministers.] The several committees are directed
to visit as soon as possible their respective districts^
and from the pulpit, and from house to house, bring

148 ACTION OF THE PRESBYTERIAN CHURCH

this important matter before the minds of the mem-
bers of the churches, and others interested, and en-
deavor to persuade them to erect suitable houses in
which the colored people may assemble for cate-
chetical instruction and the preaching of the gos-
pel. The committees are also directed to ascertain
whether the churches or individual members may-
be induced to contribute of their substance for the
support of the missionaries who may give their en-
tire labors to this class of our population. And if
these desirable objects cannot be attained, the com-
mittees are directed to urge upon all the churches
the duty of allowing their pastors to devote at
least half of their time to the colored people."

There has existed, for the last sixteen years, in
Liberty county, Georgia, a missionary association,
embracing different denominations, whose special
object is to labor for the salvation of the slaves.
That the labors of this association have been
blessed of God, is manifest from the fact that, in
1846, in a negro population of 4212, the tiumber
of church members was 1139* more than one-fourth
of the whole, and a large majority of ail the adults.
In these labors Presbyterians have taken a deep in-
terest and a prominent part. Rev. C. C. Jones,
D. D., was for many years the devoted anfj suc-
cessful missionary of the?Association. Other min-
isters of our Church have also participated in these
efforts.

Such are some of the plans of labor on the behalf
of the slaves adopted by a portion of the Synods
and Presbyteries in the south. To furnish the ac-

ON BEHALF OP THE SLAVES. 149

tion of all the southern judicatories would unduly
' : \ : : increase the size of this volume. These are ahun-
?j dantly sufficient to show the light in which southern
; Presbyterians viisw the whole subject of slavery,
and their own obligations to labor for the salvation
■ of the slaves. They also exhibit the fact that this
:^nse of obligation is rapidly deepening and
«trengtheliiing. Most of them have been adopted
within the last ten or fifteen years, and are only just
beginning to come into successful operation, and
bear the fruits of salvation.

In carrying out these plans, and accomplishing
the good purpose for which they were adopted,
various forms of effort, bearing both upon the tem^
poral and eternal welfare of the slaves, have been
resorted to by southern christians. Nor is this
work left to southern christians. The whole Pres-
byterian Church, under the direction of the Gen-
eral Assembly, and through the Board of Missions,
is engaged in urging forward this work of evan-
gelizing the slaves of the south. This is a state-
ment which, it is believed, cannot be made of any
other denominations of christians in this country.
The Methodist Episcopal and the Baptist churches,
the most numerous by far at the south, have recent-
ly been divided into northern and southern por-
tions, and neither of them act as a whole in this
work. The Associate Reformed Church exists in
separate Synods, having but little intercourse with
each other. And the Synods of the north do not
co-operate with that of the south in any genera!
plan of eiFort on behalf of the slaves. The Asso-

150 ACTION OF THE PRESBYTERIAN CHURCH

ate and the Reformed Presbyterian churches have
ahnost entirely withdrawn from the south, and
neither of them has any plan of labor enlisting the
entire body on behalf of the colored race in this
country. The dioceses of the Protestant Episco-
pal Church in the south, are laboring with lauda-
ble zeal for the salvation of the slaves. But no ar-
rangements exist in that body, it is believed, by
which the Church, as a whole, is engaged in the
work of giving them the gospel. And many of
those who most bitterly denounce the Presbyterian
Church for her course on this subject, as some of
the Congregational associations of the east, and the
self styled American Free Church, to say nothing
of abolition associations, contribute scarce a dol-
lar, and put forth scarce any effort, in a direct form,
for the salvation of the slaves. But amid the dis-
union of some, the apathy of others, and the fanat-
ical denunciation of still others, the Presbyterian
Church stands alone, engaged as a whole unitedly,
in laboring to rescue from spiritual bondage and
eternal woe the slaves of the south ; leaving God,
in his wonder working providence, to remove the
bonds of temporal slavery, which she cannot knock
off. She is pursuing, and fixed in her resolve to
pursue, this work, let others do what they will and
say what they may, as fast as the men and the
means at her command will enable her.

In pursuing this work she uses the ordinary
means which God has appointed, and is wont to
bless, for the salvation of men. Among these
stands first,

ON BEHALF OF THE SLAVES.

161

The preachinc of the gospel.

The Board of Missions of the Presbyterian
Church employs, at the present time, several mis-
sionaries who preach exclusively to the colored
people, and expend all their energies in labors for
their salvation. These labor in different parts of
the south. And nearly, if not quite, all the mis-
sionaries employed by the Board in the slave
States, give a greater or less portion of their time
and energies to the instruction of the slaves.

In the Synod of Mississippi the pastors and
stated supplies, and some professors and oiSicers of
Colleges and Academies, give a portion of their
labors to the people of color. As far as public
preaching is concerned, they give as much of their
efforts to the slaves as to the whites. Slaves are
permitted and encouraged to attend, on Sabbath
morning with their masters ; and a special service
is generally held for them in the afternoon. Some
of the ministers preach on two plantations on Sab-
bath afternoon, as often as the weather will per-
mit.

In portions of this Synod, the religious educa-
tion of the slaves has been, for a long time, a mat-
ter of the deepest interest. The great field for
preaching the gospel in this country at present, is
the black population. The door also is open, and
the call to enter it is loud. Upon most of the
larger plantations belonging to Presbyterians in the
bounds of this Synod, chapels have been erected,
and chaplains employed to preach, not only on th&
Sabbath, but occasionally in the week. Four min-

162 ACTION OP THE PRESBYTERIAN CHURCH

isters are employed in the Presbytery of Missis-
sippi, within the bounds of this Synod, to labor
exclusively for the slaves. The same number are,
in like manner, employed in the Presbytery of
Louisiana.

In the Synod of Kentucky, while few if any of
the ministers labor exclusively for the slaves, all of
them preach more or less to them, either separately
or in the same congregation with the whites, the
church buildings being constructed with a view to
their spiritual instruction.

In the S}- nod of Nashville, embracing the State
of Tennessee, all the ministers preach especially
to the colored people once every Sabbath, or as of-
ten as they preach to the whites. Some of them
preach to two or three congregations ; and wherev-
er they preach, they give a part of their services
to them. And one of the members of the Presby-
tery of Western District, gives his entire time and
energies to the instruction of the slaves.

Nearly all the pastors of the Synod of Virginia
preach to the slaves on the afternoon of almost
every Sabbath, especially in the summer. ' Others
preach frequently to them, but not statedly.

In the Synod of North Carolina, as every house
of worship has a part of it appropriated to the
colored people, they have the benefit of the same
instruction that the white people enjoy, and at the
same time. But besides this, most of the pastors
give them one service on the Sabbath exclusively,
at which the white people may attend if they
choose.

ON BEHALF OF THE SLAVES

163

A goodly number of the ministers of the Synod
of Georgia preach more or less especially among
the slaves. They give them one particular service
every Sabbath, generally in the afternoon, whilst
the slaves have also the opportunity of hearing the
sermons that are preached to the white congrega-
tions. Some of the ministers have weekly meet-
ings with the negroes. In some cases owners of
plantations unit® and employ a circuit rider who
makes his appointments from plantation to plan-
tation.

In addition to those already referred to, there are
a number of ministers in differeiit Presbyteries who
labor exclusively for the benefit of the slaves. But
it is needless to multiply specific statements, on this
subject. From what has been presented it is appa-
rent that whilst a number-^from fifteen to eighteen
— Presbyterian ministers ?.f the south, giv^ all their
time to the instruction of the slaves, eight-tenths
of all give a greater or less portion of their time
and energies to the same work ; and one-third of
them employ half their time for the promotion of
the same noble end. Thus the poor have the gos-
pel preached to them as fully, peraaps, as is prac-
ticable, in view of the field and the men and means
possessed by the Church for , its occupation.
Church bigildings have also been erected in many
of the cities of the south for th^ exclusive Use of
the slaves, where the gospel is //egularly dispensed
to them; the congregation in such cases being, re-
garded as a part of the church erecting the house,

and under the care of its officers. And the way is
14 ^

154 ACTION OP THE PRESBYTERIAN CHURCH

fully open for tlie indefinite multiplication of such
houses of worship, and the preaching of the gospel
to all the millions of the slaves. The demand for
ministers who shall labor exclusively for the people
of color, is constantly much greater than can possi-
bly be supplied. As rapidly, then, as the Chu'rch
can furnish the men and the means, may this work
advance. A wider door is not open, and a louder
call is scarce heard from any part of the earth, than
comes up from these sons of Africa, in our southern
country. When shall they learn fully of Him who
has power on earth to forgive sins ? .
Sabbath schools, &c.

But the direct preaching of the gospel is not the
only means used for the salvation of the slaves.
Sabbath school, Bible class, and catechetical in-
struction is also extensively given. The Synod of
Mississippi have published two Catechisms for the
use of slaves, the one historical, the other doctri-
nal. In many congregations, and on many planta-
tions in this Synod there are Sabbath schools and
Bible classes for the slaves. C. C. Jones, D. D.,
of Georgia, has also published a Catechism which
is extensively used in the instruction of slaves.
And in the Synod of Georgia, there are a large
numbar of numerously attended and interesting Sab-
bath schools among the blacks. We are assured
that in the Synod of North Carolina^ most of the
pastors hold Bible classes, i«ing generally Dr.
Jones' Catechism, instructing the slaves orally.
There are also regularly organized Sabbath schools
in a great many churches, in which they are taught

ON BEHALF OP THE SLAVES.

166

in the same way, books being used by the teachers
adapted to their age and advancement. Eeligious
instruction is extensively given in the same way in
the Synod of Alabama. And, indeed, througho^iit
the whole southern Presbyterian Church, much and
increasing attention is given to the organization and
maintenance of Sabbath schools and Bible classeiss,
for the instruction of both adult slaves arid their
children. And the multiplication of these means
of grace, and their extension to those that are still
destitute, is one great object #hich the Church has
constantly before it. Tens of thousands thus enjoy
the means of instruction in the plan of salvation^
and the number is annually increasing.

In addition to these more public means of salva-
tion employed by the Church on behalf of the
slaves, many families are careful in giving them re-
ligious instruction at home, and in bringing them
under..the influence of the domestic means of grace.
On this subject we have the following testimony
from J. W. Alexander, D. D., a mo'st competent
witness. It is found in his " Thoughts on Family
Worship":

" For however the ignorant and 'unjust clamors
of some may reiterate the conti-ary, we spea£ what
we do know, and testify that we have seen, in
asserting that pious householders at the south are
accustomed to exert a direct religious influence on
their servants. The master of numerous slaves has
an ac(jess to them, and an influence over them, in
regard to divine truth, such as no other man on
earth has over an equal number of jiersons. That

166 ACTION OP THE PRESBYTERIAN CHURCH

this influence is exerted always to the extent of the
obligation, we no more assert than we assert the
same of teachers, ship-mastersj, and owners of fac-
tories in New England or Europe. But that the
way is open to an extraordinary extent, and that
the efibrt is conscientiously made in a large num-
ber of blessed instances, we not only believe but
do testify/'

The following is the testimony of prominent
ministers of the Presbyterian Church, residing in
different southern Synods, on this subject : *

"I do not know a slave-holder, who is a mem-
ber of our Church,, who does not in some degree
give religious instruction to his slaves; all of them
desire it. Many, of our members think that the
true interpretation of i Tim. 5; 8, 'If any man
provide not for his own, especially for those of his
own house, he hath denied the faith and is- worse
than an infidel,' relates to the giving of the gospel
to their servants."

"In all Presbyterian families which I know, the
slaves join in family worship, more or less, and in
the religious services and teachings of the Sabbath;
and in many cases are directly instructed in re-
ligion."

**In many private families the religious instruc-
tion of the slaves is a matter of pains-taking and
laborious attention. My own servants can read as
well as I can; and by the instruction given them
by the white members of the family, some of them
have committed to memory the whole of Jonxis' Cat-
echism, containing probably a thousand questions,

ON BEHALF OF THE SLAVES.

167

besides many chapters in the Bible, and a large
number of Watt's psalms and hymns. And similar
instances, I think, are by no means uncommon."

" Many of their masters also give th«m religious
instruction at home, to which duty they are con-
tinually exhorted from our pulpits."

"In every christian family, the household ser-
vants attend family worship as particularly as the
children do, and are catechised by the master or
mistress and answer their questions from Brown's
or the Assembly's shorter Catechism in turn, as the
other members of the family do. In country
places, where the population is small, and christian
families do not enjoy the means of grace eviery
Sabbath, it is very customary — much more so than
otherwise — for the master to attend the church with
all his slaves and the white family, and after the
exercises of the Bible class and Sabbath school are
over, to conduct public worship in the usual way,
reading a sermon from Burder or Davies or some
other author whose style is simple and striking."

These extracts are sufficient to show that the
slaves of Presbyterian masters have generally ac-
cess to all the private and domestic means of in-
struction and grace which are usually enjoyed in
pious households. That this is universally triie, is
not and cannot be asserted.. But that the interest,
in the southern part of the Church, in reference to
the salvation of the slaves, is rapidly deepening and
strengthening; and that the public and private
means of grace are being extended to increasing
numbers of them annually, are delightful facts

158 ACTION OF THE PRESBYTERIAN CHURCH

which stand out prominently in the aspect of the
Church. These facts are big with the promise of
future blessings. And to the indefinite multiplica-
tion of these efforts there is no let, save the apathy
of the people of God, and the consequent want of
means and men.

Another form in which Presbyterians have man-
ifested their regard for the slaves is, the encourage-
ment of colonization upon the coast of Africa.
The General Assembly have repeatedly recom-
mended this scheme to the patronage of the Church.
And Presbyterians in all parts of the land have
been, from i^s earliest history, its fast friends. This
last remark hoMs true especially of southern Presby-
terians. One of their number who stands high der
dares, we are all colonizationists, A Presbyterian
who is not a sincere friend to Liberia and all its
interests, I should look upon as out of his place.
I do not know such an one personally." Another
declares, " I have long had great confidence in the
scheme of African colonization ; not that of itself
it can accomplish all that we desire, but it will do
great good, and especially will it hold public atten-
tion to the i^ubject, and encourage emancipation,
until God in his providence shall lead to some plan
by which universal emancipation will take place in
a way consistent with the best interest of both
masters and servants."

With such sentiments as these southern Presby-
terians have patronized the Colonization Society.
They have given tens of thousands of dollars for
the promotion of its objects. And this scheme is

ON BEHALF OF THE SLAVES.

159

no longer of dubious character or questionable
utility. It has afforded an opportunity to many
christian masters to emancipate their slaves with a
rational prospect of promoting their interest. It
has furnished a home where the African can enjoy
real freedom, and where every obstacle in the
way of his elevation in intelligence and virtue, as
well as in worldly prosperity, is removed. It has
furnished^ and will, to a still greater extent, furnish,
facilities for the introduction of the gospel, its civ-
ilization, and its salvation, among the benighted
tribes of that dark continent. And it now promis-
es to be the only effectual means of breaking up
finally the inhuman slave trade upon the African
coast, and of providing a home for the oppressed
man of color from all countries, and possibly an
ultimate receptacle for the emancipatet} millions of
American slaves. The patrons of this scheme,
therefore, are shown, both by its immediate^ and
especially its prospective blessings to the people of
color, to be true philanthropists and lovers of that
unhappy race. A prominent part in this noble
scheme of benevolence has been borne by members
of the Presbyterian Church.

Now it must be obvious to every careful reader
of the Bible, that these modes of effort on behalf
of the slaves are precisely, with the exception of
this last, such as were used by the Apostles and
primitive christians. Instead of denouncing the
simple relation of master and slave, and refusing
to have, anything to do with masters until they
emancipated their slaves, they preached the un-

160 ACTION OP THE PRESiiYTERIAN CHURCH

searchable riches of Christ to both, received both
to the fellowship of the Church, taught them in
the most effective way, and led them to rejoice in
the fact that they were brethren in the Lord ; thus
producing mutual sympathy, affection, and concern
for each other's highest interests. They laid down
great principles on the subject of man's duty to
man. And by avoiding the unnecessary excitement
of wrong passions, which would have resulted then
as it does no\^, from the denunciation of a relation
which may exist without guilt ; and by securing
the predominance of right feeling, and the influence
of divine truth, they most effectually undermined
and destroyed the whole system of slavery then ex-
istitig. For it is a fact that under these influences
Roman slavery gradually, peacefully, safely, and
finally melted away. By this course they secured
the salvation of the souls of both masters and
slaves, the noblest end to which the labors of man
can possibly be directed; and at the same time pro-
moted the final abolition of the system more effect-
ively than they could by any other means. In re-
fusing to denounce the mere relation, and in going
to both masters and slaves with the gospel of the
grace of God, striving to secure their salvation,
leading them to feel as brethren toward each other,
and teaching them the great truths of the gospel in
regard to their personal and mutual obligations, the
Presbjrterian Church, therefore, follows apostolic
example.

But this course is not only scriptural, but mani-
festly philosophic, even if the emancipation of the

ON BEHALF OF THE SLAVES.

161

slave be the object primarily aimed at. Denuncia-
tion, especially in reference to a matter the wrong of
which is dependent upon circumstances, and not
perfectly obvious, is adapted to produce bitter feel-
ing, arouse the worst passions, excite obstinate re-
sistance, and lead to efforts at self-justification. In
this state of mind conviction is almost impossible.
And even when conviction is produced, right feel-
ing can hardly be awakened. Denunciation of
men merely on the account of slave-holding, pro-
duces a state of mind the farthest possible from be-
ing favorable to efforts either for th^ emancipation
or salvation of the slave. It rivets tighter his
bonds, and renders more permanent his enslavement.
But on the other hand, let the gospel in plainness
and kindness be preached to both master and slave.
As soon as its truths take hold upon their hearts,
right feelings toward each other, toward all men,
and toward God, take possession of them. Right
views of their relations and responsibilities begin
to fill their minds. Their consciences become sus-
ceptible of strong convict jons of truth and duty.
The spirit of oppression on the one part, and of
disobedience and dishonesty on the other, dies out.
A mutual recognition of common brotherhood takes
place. A mutual sympathy and affection for each
other spring up. Each begins to recognize and
respect the feelings and the rights of the other.
Each labors for the promotion of the other's inter-
ests. And as the master is the stronger, the more
favored and the more responsible party, he feels his ob-
ligations to the slave, and strives to discharge them.

162 ACTION OP THE PRESBYTERIAN CHURCH

And as he proceeds in his efforts for the good of
the slave, his heart becomes more interested. And
whilst his mind comes more completely under the
influence of the expansive benevolence of the gos-
pel, and the slave, by his christian conduct, wins
more upon his affections, he feels that nothing short
of entire emancipation can satisfy him. And hav-
ing done this, he is prepared to urge the final abo-
lition of the whole system. Sound reason, then,
as well as apostolic example, shows that the course
pursued by the Presbyterian Church is right and
wise, not only as it tends to secure the most impor-
tant end first, but also as it is most beautifully
adapted to bring about, peacefully and safely to all
parties, the final abolition of the whole system of
slavery.

But it is of deep interest to inquire, whether the
actual results of the course pursued by the Church,
prove the truth of these remarks. Theories may
seem very plausible, and yet in application prove
utterly at fault. The tendency of any particular
course of conduct, is manifested by its actual re-
sults. What, then, are the effects which have
flowed from the labors of the Church on behalf of
the slaves ?

1. How many have been led to emancipate their
slaves through her influence directly, or through
the efforts of the Colonization Society, which her
members have patronized, we have no means of as»
certaining. Nothing is hazarded, however, in as-
serting that many have been induced to do so. And
the attention of multitudes has been directed to this

ON BEHALF OP THE SLAVES.

163

subject, and they have been prepared in heart, and
led to prepare their slaves for emancipation, when-
ever God in his providence shall open the way for
it with safety to the master and advantage to the
slave. This is evident from the strong opposition
to the system, and desire for its removal almost
uniformly expressed by Presbyterians of the south.
It is testified of the Presbyterians of Louisiana,
that they generally feel opposed to slavery and de-
sire its removal. Of the members of our Church
in Virginia we are assured that they regard it as a
great evil, which none feel more deeply, or more
sincerely deplore, than those who are in the midst
of it and see and feel its evils. The recent politi-
cal struggle in Kentucky evinced the strong oppo-
sition of an immense majority of the Presbyterians
of that State to the system, and their desire for its
removal. Very similar is the feeling of those who
reside in Tennessee. In a word, we are authorized
to affirm that Presbyterians generally at the south,
feel opposed to slavery, deplore its existence, and
would rejoice in its extinction. There is, there-
fore, on the part of the members of the Church, a
preparation more or less perfect for the adoption of
any scheme of emancipation which may be de-
vised by which slavery can be abolished without
greater evils to master and slave than at present ex-
ist. And many have already liberated and assisted
in colonizing their slaves.

2. Through the kbors of the Church, the sever-
ity of the slaves' condition has been greatly miti-
gated. The members of the Presbyterian Church

164 ACTION OP THE PRESBYTERIAN CHURCH

who hold slaves, treat them with rauch kindness
and affection. The following testimonies are from
ministers in different States of the south, having
abundant opportunity to know whereof they af-
firm :

" The oppression of servants by members of our
Church in this part of the country, is as rare, I
think, as other aggravated offences against good
morals in the free States. Occasion for discipline
on this account rarely occurs among Presbyterians.
I have never known a case in my own charge for
twenty years which I thought called for discipline.
A hard master is as much despised by his neigh-
bors here as he would be in Ohio. People in the
free States have no idea how well the sjaves are
treated."

" Cruelty towards the slaves is not tolerated, and
I may say tha,t they are kindly and humanely
treated.'*

'^Oppression or mal-treatment of servants by
masters is of rare occurrence, and such treatment
by christian masters is unknown, and is a contra-
diction in terms. As to discipline for such an of-
fence, it is as certainly exercised as for drunkenness
or lying.'*

" Discipline for the oppression of slaves is rarely
exercised in this region. I have not heard of oc-
casions for it. But I believe this form of offence
is as carefully observed, and as promptly visited
with discipline as others."

*< Our slaves are generally very kindly treated,

ON BEHALF OP THR SLAVES.

165

and oppression is not only disreputable, but exposes
any one to church censure."

" I have never known a case of the raal-treat-
ment of a slave in a Presbyterian family during a
residence of six years in the south.'*

These declarations, which relate to at least six
of the southern States, fully show that Presbyteri-
ans treat their servants kindly, and that the Sessions
of southern churches visit undue severity with ap-
propriate punishment, according to the injunction
of the General Assembly.

3. The social rights and domestic relations of
the slaves have also been to a great extent secured
by the efforts of the Church. The traffic in slaves,
or the sundering of domestic ties, is not practiced
by Presbjrterians. On this subject the following
statements, from men residing in different Synods
and States of the South, will be sufficient. A Vir-
ginian testifies : " Of necessity slaves are frequently
sold by members of the Church, but unless they
are sold for some grievous offence, very seldom
without their own consent, or to persons to whom
they are unwilling to go. As to parting families,
there is a strong public sentiment against it; and
the members of our Church generally, I think, are
conscientious in not doing it." A resident of
Kentucky declares : " Public sentiment in this
State does not tolerate the traffic in negroes for the
purpose of gain. In all the sales I have witnessed
under execution, or in the division of estates, the
negro traders are never the purchasers ; and I may
safely say that none are sold to them to be taken

166 ACTION OP THE PRESBYTERIAN CHURCH

to the south, except such as are wholly unmanage-
able, and have been guilty of some high misde-
meanors. When sold for debt, or to effect a divis-
ion amongst heirs, they are always sold in such a
way as not to be separated any distance from each
other.'' Another in the same State affirms : " Our
Church members do not often sell slaves or sepa-
rate domestic relations. Such separations are not
made but in cases of necessity." A citizen of
Louisiana says ; " Presbyterians who hold slaves
buy them, and, I suppose, sell them, though I have
knbwn but two cases in six years in which
slaves were sold by Presbyterians. In neither of
these cases was there any separation of family
ties." A pastor in Alabama testifies, "that none
of the members of our Church in this State— and
I presume I may say in the south — ever sell slaves
merely for gain, none of them are slave-dealers ;
and that in cases of sale 6y purchase, there is not
only great effort made to avoid sundering domestic
relations, but numerous instances are constantly oc-
curring in which great sacrifices are made to pre-
serve these relations intact." Another in the same
State declares : " I can recall no instanca in which
the domestic relationship has been severed, where
husband and wife have been separated." One
who resides in Tennessee assures us that "pious
masters or church members do not often sell slaves,
and so far as my knowledge extends, do never sep-
arate husbands and wives, parents and children,"
A resident of North Carolina affirms: "It is true
that cisristians sometimes sell their slaves, but never

ON BEHALF OF THE SLAVES.

167

if it can be helped. A man may own a vicious ne-
gro whom he cannot manage; and for his own
peace of mind, as well as to preserve the good or-
der of the rest of his servants, he is obliged to sell
him. But even then he is careful to whom he does
it, and tries if he can to sell him to a good master,
and if possible to one of the slave's own choice."
Another of a different State says : Nearly all the
sales of slaves I have known, have been where the
owner could have no control." He of course re-
fers to pious owners. These extracts fully suffice
to ; show that the members of the Presbyterian
Church who hold slaves, do never voluntarily sever
their domestic relations, or traffic in them for gain ;
that they do not buy or sell except under peculiar
circumstances; and that they regard the social
rights, and consult the comfort and interest, tempo-
ral and eternal, of their slaves. Yet the writer is
free tu say, that he must not be regarded as apolo-
gizing for, much less justifying, the degree in which
the chattel principle is acted upon by southern
Presbyterians. He hopes the day is not distant,
when every Presbyterian will be withheld by prin-
ciple, from offering a fellow man for sale, under any
circumstances.

4. The efforts of the Church have also resulted
in the salvation of many slaves. How many have
thus been prepared for glory, during the past history
of the Church, we cannot tell; doubtless tens of
thousands. At the present time it is presumed, there
are nearly three millions of slaves in the southern
States of this Union. About two-fifths of these,

168 ACTION OF THE PRESBYTERIAN CHURCH

or one million two hundred thousand are adults.
Of these three millions, it is supposed that there
are about seventy thousand, or less than one-fortieth,
owned by masters who are members of the Presby-
terian Church. Taking all the slave-holding States
together, it is probable that about one-third of the
ministers, and one-half of the members of the
Church, who are heads of families, own slaves.
In. the year 1850, there were reported to the Gen-
eral Assembly 5,389 colored communicants. A
few of these belong to churches in the north. A
very few of them may also be free colored people
of the south. But nearly one-third of the Presby-
teries in the slave States did not report. Some of
these are known to be actively engaged in efforts
for the salvation of the slaves. It is probable,
therefore, that the colored membership of the
southern churches numbers 67,000. Some of these
belong to masters who are not members of the
Presbyterian Church, There are also slaves be-
longing to Presbyterians, who are members of other
churches. These may, perhaps, balance each
other. This number shows that a little less than one-
tenth of all the slaves held by Presbyterians, are pro-
fessors of religion. But three-fifths of the whole
number must be presumed to be children and youth ;
leaving not more than thirty thousand adult slaves
owned by Presbyterians. More than one-fifth, there-
fore, of the adult slaves belonging to members of
our Church, are professors of religion. Taken to-
gether, the colored membership of the whole south-
em Presbyterian Church, bears to the white, the

ON BEHALF OB^ THE SLAVES. 169

proportion of about one to ten. In a few southern
churches the colored communicants exceed in num-
ber the white. Thus, in the Salem church, of the
Presbytery of Harmony, S. C, there are 168 col-
ored and 56 white members. In the Indiantown
church, there are 352 colored members and but 152
W'hite. There 212 colored, and only 134 white
communicants in the Williamsburgh church. The
same is true of some others. But on the other
hand, the colored membership of many churches is
very small, even in communities where the blacks
constitute a majority. And there are hundreds of
thousands of slaves who are yet unprovided with
the means of grace and salvation, to whom the
Church might have access.

Whilst, therefore, the efforts of the Church have

«

not been what they ought to have been, nor the re-
sults for good as great as could have been desired, still
something has been done, and much good effected.
As far as the influence of the Church has extended,
cruelty towards the slaves has been caused almost
to cease, as also the traffic in their persons for gain,
or the mere convenience of the master. A hu-
mane, kind, and, in many instances, deeply affec-
tionate treatment of them has been produced. Re-
gard for their social rights and domestic relations
has been secured. They have been, to a great ex-
tent, civilized, and enlightened, and elevated intel-
lectually and morally far above the position they
occupied when they were first brought to this
country. Many of them have been liberated and

assisted in securing a home in their father-land.
15

170 ACTION OP THE PRESBYTERIAN CHURCH, SiC.

Much advance has been made in the preparation
both of master and slave, for the final and complete
abolition of the whole system. And many thou-
sands of these sons of Ham have expressed the ef-
ficacy of redeeming blood, and are now in glory,
or pressing on their pilgrimage thitherward. These
results, which could only be secured by the bless-
ing of God, evince that the king and head of Zion
approves the efforts made for this cause.

Let the Church, then, withstand fanaticism of
every form, and disregard the poisoned missiles of
malice, hurled at her. Let her unite all her chil-
dren with all their energies in the work of implant-
ing the benevolence of the gospel in* the hearts of
southern masters, and pouring the light of salvation
upon the benighted minds of the poor slaves. Let
her address herself with all her power to the labor
of spreading the ■^'ospel to earth's remotest bounds,
that the African, the Hindoo, the Budhist, the Mo-
hammedan, and the victims of debasing superstition,
in the form of corrupted Christianity may all come,
joyfully filling her gates and uniting in her homage
to God. Then, notwithstanding the reproaches of
some, and the anathemas of others, millions in all
future ages will call her blessed, and God will
smile upon her while she remains militant, and
finally, crown her wdth glory, as a part of the Church
triumphant forever.

IS SECESSION A DUTY?

171

CHAPTER VI.

ARE WE OP THE NORTHERN PART OF THE CHURCH SO
INVOLVED TN THE GUILT OF SLAVERY, AS IT EX-
ISTS IN THE SOUTHERN PORTION, AS TO MAKE SE-
CESSION A DUTY?

The inquiry at the head of this chapter implies
that there is guilt on the part of some slave-holders
in the Church. It were passing strange if it were
not SO. The influence of selfishness, prejudice, the
fashion of society at large, early education, and ig-
norance in reference to the evils of slavery, cannot
but lead many to practice much wrong while sus-
taining this relation. No one could rationally
claim, where so many members of the Church live
under a system involving such multiplied and fear-
ful evils, that all are guiltless. Such a claim would
be preposterous. We all know the imperfection of
even regenerated humanity too well to make it. It
is not made here. On the other hand, it is freely
admitted, nay, held, that there is guilt, great guilt,
on the part of members of the Presbyterian Church,
growing out of slave-holding. It can scarcely be
doubted that there are members of the Church who
hold slaves for their own convenience or profit,
rather than the good of the slaves, and that, too, in
circumstances where emancipation is entirely prac-
ticable. Nor can it be doubted that in many cases
even pious masters neglect many of the duties

172

IS SECESSION A DUTY?

which they owe their slaves, as fellow immortals,
just as many parents neglect their duties to their
own children. Diligent, prudent, and persevering
efforts, and earnest prayer, should be used by all
for the removal of these evils, and the system under
which they occur.

Some, however, hold that it is duty, instead of
laboring any longer for their removal from the
Church, to forsake the Church ourselves, and enter
other organizations where slave-holding is not tole-
rated at all. Some, acting upon this principle,
have gone out from the Church, have broken up
associations long cherished as delightful and sacred,
have produced division in the body of Christ, and
have brought great injury upon particular portions
of our loved Zion. It is, then, a question of deep
interest and importance, are we of the northern
part of the Church so involved in the guilt of sla-
very, as it exists in the southern portion, that seces-
sion becomes a duty.

The process of reasoning by which the affirma-
tive of this question is attempted to be sustained,
is of this kind : It is taken for granted that slave-
holding is in itself sinful. The practice prevails
in the Church, and is tolerated by the General As-
sembly. The Church is a unit. All its members
are, therefore, partakers of the guilt of all the
wrongs committed in and tolerated by the body.
We are, therefore, involved in the guilt of this sin.
And as we cannot immediately remove this iniquity
from the 'Church, the only alternative that remain^
for us is to leave the Church,

IS SECi)SSION A DUTY?

173

In this reasoning there are two fallacies, either
of which would vitiate the conclusion. It has al-
ready I een made apparent that slave-holding is not
necessarily sinful. Thus, one of the fundamental
principles upon which the conclusion is based, is at
once removed. This changes the whole aspect of
the case. If the relation of master and slave may
be sustained without sin, the Assembly cannot be
guilty in tolerating it. And if the Assembly be
not guilty, then may We who do not practice slave-
holding, and who protest against the whole system
of slavery with all its evils, be without sin? And
if we do not, in consequence of our connection
with the Church, partake of the guilt of slavery,
of course secession, so far from being a duty, is
schismatical and wrong.

But much reliance is placed upon the doctrine
that the Church is a unit, and, therefore, each of
its members is partaker of the guilt of all the
wrongs tolerated in the body. In this there is
seeming truth, and yet real error. It is true of po-
litical and other bodies of a mere earthly and tem-
porary existence, that they are punished here for
the wrongs they do. They cannot be punished any
where else, as they will not exist in the world to
come; They are, therefore, chastened as bodies
here. And as the bodies are composed of individ-
uals, the chastisement must of course fall upon in-
viduals. Thus the wrongs of a civil government
are often visited upon the nation, embracirg those
who consented to them and those who uid not.
Doubtless many of the French nation, even of those

174

IS SECESSION A DUTY?

who were members of the Catholic Church, did
not consent to the slaughter of Protestants on St.
Bartholomew's day, and at other times. But the
whole French people have for many years been
suffering the retribution of God for the righteous
blood spilled by the government. But at the same
time the individuals composing these bodies, if they
protest against the wrongs perpetrated, are not held
personally accountable finally, at the bar of God for
them. The sins have been punished here. The
guilty body has ceased to be. Its members stand
as individual men before God's bar. If they have
protested against these wrongs, and refused in every
appropriate form to assist in their perpetration, they
are guiltless. But the principle applied to these
bodies is applicable to the visible Church only in a
very general way. The Church stands in a rela- ,
tion to God very different from that of these asso-
ciations. It is his own peculiar kingdom. He de-
signs transplanting it to the skies entire, save its
outward organization and its dross. And hence he
deals witfi its members, the subject of his kingdom,
more as individuals, and less as an organized visi-
ble body. And whilst in a very general way indi-
viduals are overtaken by chastisement which he
may see proper to inflict upon a denominational
section of the visible Church, yet each of its mem ■
bers will answer for his own personal sins before
God, especially if he has refused participation in,
and protested against sins which may have been
tolerated in the body.
~We think these remarks are borne out by the

IS SECESSION A DUTY?

176

history of the Church since the days of Christ.
And if it were otherwise, no association of chris-
tians couJd exist upon earth. God commands all
to be perfect. We must not indulge sin personally.
We dare not throw ourselves into circumstances
where we shall be partakers of other men's sins.
But there is no perfection here below. No associ-
ation, even though it be ecclesiastical, is free from
liability to err in judgment and practice. No body
upon earth is free from error, both in judgment and
practice. Nor is any association capable of pre-
venting all wrong on the part of its members.
Every society of men tolerates many things that
ought not to be. The tares and the wheat cannot
but grow together until the harvest. Men, even
christians and christian bodies, have neither the
discrimination nor the power to tear them all up,
without being in danger of doing more harm than
good in the attempt. If, then, membership in any
association necessarily makes us partakers of the
sins committed by the members, and tolerated in the
body, there is no alternative left but for every man
to remain out of all associations, even the visible
Church. The principle would, iu its full opera-
tion, break up every organization upon earth. It
would involve every man in inextricable difficulty.
God commands every man to connect himself with
the visible Church. But connection with the
Church, according to this principle, involves a par-
ticipation in all the sin tolerated in it; or, at least,
in that branch of it with which any one is connec-
ted. But God forbids all men to sin personally, or

176

IS SECESSION A DUTY?

to place themselves in circumstances in which they
would partake of the guilt of other men's sins.
Which of these injunctions shall men obey? Can
they obey opposite commands? Can God com-
mand opposites ? A principle which leads legiti-
mately to such consequences must be incorrect.
The application of this principle would lead to
other consequences, from which every good man
would shrink back. The visible Church under the
Mosaic dispensation, was a-unit in a much stronger
sense than is true of the Presbyterian Church at
the present time, A single set of rulers presided
over the whole Church. A single set of officers
administered ail its public ordinances. All its sa-
crifices were offered upon a single altar. To its es-
tablished center all its male members were obliged
to go thrice annually, for the public worship of God.
And its rulers were hereditary. It was a unit,
then, in a sense as high, yea, higher, than is true
of any individual congregation now. But there
was a time when the children of JswM became
generally idolatrous. Deeper corruption and great-
er guilt by far existed in the Church then than ex-
ists in the Presbyterian Church now because of
slavery. The immense majority, perhaps nineteen-
twentieths of all the members of the visible
Church, had departed from God by a fearful apos-
tacy. Indeed, Elijah supposed himself alone for a
while as an adherent of truth and right apong the
the hundreds of thousands of Israel. But there
were seven thousand who had refused to practice
the prevalent idolatry. Now, were these seven

IS SECESSION A DUTY? 177

thousand partakers of the guilt of idolatry as in«
dulged by the mass of Israel ? They must have
been, according to the principle vie oppose. Did
God command them to come out and form an or-
ganization separate from the rest? They were
bound to do so according to the principle referred
to. And yet neither of these questions can be
answered affirmatively. Did God even visit them
with the temporal calamity which punished Israel ?
Doubtless in the general sufferings they would ex-
perience som^ evil. But God especially exempted
them from the calamity which came upon the rest.

It shall come to pass that him that escapeth the
sword of Hazael shall Jehu slay; and him that
escapeth the sword of Jehu shall Elisha slay."
This did God threaten Israel. Did this include
the seven thousand who had not yielded to the
prevalent idolatry ? Hear God himself; " Yet have
I left," or, as the margin reads, " 1 will leave me
seven thousand in Israel, all the knees that have
not bowed to Baal, and every mouth which hach
not kissed him." Thus did God particularly pre-
serve them from the chastisement of idolatry which
he inflicted upon the rest. But they were more in-
timately connected with the whole visible Church
than we are with the entire Presbyterian Church.
The great mass of the Jewish Church were much
more guilty than the slave-holders of the Presby-
terian Church are. They remained in the body,
protesting against its wrongs, and refusing to par-
ticipate in its idolatrous practices. And they were -

manifestly justified of God. If we are guilty be-
16

178

IS SECESSION A DUTY?

cause of slave-holding, they were much more guilty
because of idolatry. But God nowhere condemn-
ed them, but manifestly dealt with them as guilt-
less. Therefore, may we, without sin, remain in
the Presbyterian Church. If the principle here
opposed be correct, they were deeply criminal.
But God declared them innocent. Who is rights
God, or those who hold and practice upon this
principle? /

This example will have additional force when it
is remembered that the Jewish C hutch and com-
monwealth were the same body. It possessed the
characteristics not only of an ecclesiastical, but also
of a political organization. The commonwealth
was a theocracy. God himself was king. Idola-
try, therefore, into which the nation had then fall-
en, was not only an ecclesiastical, but also a potit-
ical offence. The calamities, then, which God
sent were a punishment of the nation as well as of
the members of the visible Church. And these
seven thousand w^ere connected with the body in
both respects. We might, therefore, the more con^
fidently expect to find them involved in the calami-
ties by which He punished the Idolatry of Israel,
Bui God took special care of them, and exempted
them from that punishment. But He does not clear
the guilty. These were not, therefore, held re-
sponsible for the sins of the members of that body
with which they were connected. Hence the in-
ference is clear, that if we refuse to practice sla-
very, and protest against the sins in which some
slave-holders indulge, we may guiltlessly remain in

IS SECESSION A DUTY?

179

the Church. And if we may remain without sin,
we cannot without guilt secede.

Take another illustration. At the time of the
incarnation of the Son of God, the visible Church,
which we have already seen was a unit in a much
higher sense than is true of the Presbyterian
Church no Wj was very corrupt. Formalism, hy-
pocracy, self-righteousness, and supreme worldli-
ness had carried away the great mass of its mem-
bers. Its rulers were almost to a man ungodly.
Those who administered its ordinances were gen-
erally depraved men. They had made void the
divine law by their vain traditions. The chief
priests and rulers were ready to imbue their hands
in the blood of the Holy One. Heinous iniquity
was indulged by both rulers and people. Josephus,
who could be under no temptation to misrepresent
his own people, than whom no one was more com-
petent to bear testimony, describes them as exceed-
ingly wicked. Yet Jesus, the spotless Lamb of
God, was a niemberof that Church. He attended
upon all its ordinancesj although they were admin-
istered by men whom he kiiew to be wicked. K
remained in the body, participating regularly in all
its public ordinances, until within a few hours of
his crucifixion. Then he set aside that dispensa-
tion of the Church, as having accomplished its ob-
ject, and introduced another. Now, although the
character and circumstances of the Lord Jesus were
peculiar, as was also the object for which he lived
among men, yet as a man and an Israelite he was
fully a member of that church organization in

180

IS SECESSION A DUTY?

which great guilt existed, and that not simply by
the tolerance, but by the practice of its highest
authorities. Was the Lord Jesus guilty on this
account? Did he partake of the guilt of sins
committed by the members of the body with which
he was connected, and tolerated in it? According
to the principle in question, none but an affirmative
answer can be given. Those who advocate the
principle have seen this difficulty, and have, with
more boldness than regard to fact, affirmed that he
came out of the Jewish Church. But did he?
What child does not know the contrary? For
thirty-three years he participated in all its ordi-
nances. He attended upon the Passover, an institu-
tion of that Church, the very last evening before
his crucifixion. He remained a member of it as
long as it existed by divine authority, and until, by
his own act it ceased altogether to be the Church
of God. There is, therefore, no escape. Either
Christ forsook the Jewish Church, or he partook
of its sins, or the principle referred ' to is not cor-
rect. Surely, a principle which renders it neces-
sary to contradict positive fact, or charge the Son
of God with sin, cannot be correct, must be un-
true.

But the Lord Jesus not only remained in the
Church, corrupt as it was, but directed his disciples
to do the same. " The scribes and Pharisees sit
in Moses' seat ; all, therefore, whatsoever they bid
you observe, that observe and do ; but do riot ye
after their works, for they say and do not."
(Matth. 23: 2, 3.) After he exposed the exceed-

IS SECESSION A DUTY?

181

ing wickedness of the rules and people of Israel
before his disciples, but never uttered a syllable
which indicated that they must forsake the Church
in order to escape participation in the guilt of that
wickedness. On the other hand, by his instruc-
tion and example, he taught them to remain and
punctually to attend upon all its ordinances. And
hence they continued in connection with it until
the death of Christ, They with him partook of
the sacrament of the Passover the last time it was
ever administered by divine authority. They came
out only when that body ceased to be the Church
of God. Were they partakers of the guilt of Is-
rael in consequence of haying pursued this course?
To affirm it is to contradict the Son of God. To
deny it is to set aside as utterly untrue the princi-
ples upon which many, in these days of ultraism,
place so much confidence. Which horn of this
dilemma shall we take?

These examples prove conclusively that each
member of a church is not guilty for the sins com-
mitted or tolerated in it, unless he be consenting to
them, or assisting in their perpetration; or, in
other words, that by refusing to practice and pro-
testing against sins tolerated in a body with which
we are connected, we may free ourselves from the
guilt of sins committed in it, at least up to that
point where it becomes fearfully corrupt and ceases
to be a church of God. If, then, our General As-
sembly were even to practice slave-holding, while
we refuse to participate in it, protest against and
labor for its removal, we should not, as individual

182

IS SECESSION A DUTY ?

•nembers of the Church, be held responsible for it.
But how much more manifest is our freedom Irom
sin in this matter, when it is remembered that if
sin exist in consequence of slavery, it is not in the
Genera] Assembly, but in certain members of that
Church, of which it is a bond of union. The As-
sembly has never held a slave, nor is there the re-
motest probability that it ever will. The guilt,
then, if any exists, is not in the body as such — is
not contracted by its highest authority — but by
some who hold the place of members. However
fully we might be regarded as responsible for the
sins committed by the authorities of an association,
we cannot, in the light of the illustrations already
given, be held accountable for the sins of a few of
its members. And this position gains additional
confirmation from the fact that the General Assem-
bly does not, even in theory, tolerate anything of
slavery that is wrong. The relation itself is all
that is held to be sinless. And it has already been
made apparent, that this does not necessarily in-
volve guilt. Whatever else is tolerated in practice
is, as a general fact, beyond the power of the
General Assembly to prevent. From all this, there-
fore, the conclusion is clear that we of the northern
part of the Presbyterian Church do not partake of
the guilt of sins which may be committed by the
members of its southern portion, through the prac-
tice of slave-holding, so as to make secession a
duty.

But this conclusion may still be strengthened by a
consideration of our peculiar Church organization.

IS SECESSION A DUTY?

183

Ours is distinctly a constitutional republican gov-
ernment. It furnished originally the model after
which our civil government was moulded. The
governmental powers all come from God through
the people. They are all vested in the hands of
representatives chosen by the people. The whole
Presbyterian Church may be regarded as a repre-
sentative confederation of independent congrega-
tions, bound together by a common constitution and
common courts of appeal and general control, rising
one above another. Each congregation is inde-
pendent of every other, except as it is governed by
the same constitution, and amenable to the same
courts which govern others. To the Session, the
primary judicatory governing each congregation,
belongs the power of admitting persons to member-
ship in the Church. The Session have power to
receive members into the Church, to admonish, to
rebuke, to suspend, or exclude from the sacraments,
those who are found to deserve censure." (Fbrm.
Gov. Chap. 9, sec. 6.) The members of the Church
cannot be deprived of their rights and privileges,
except by conviction before its regular courts of an
offence against order, truth, or purity. And every
member must be first tried by that court to which
he is primarily amenable. A private member must
first be tried by the Session of that Church to
which he belongs; a Bishop by his own Presby-
tery. Each member rtiay have a hearing in all the
courts above that one in which he is first tried. For
general purposes of appeal, review, arid control, a
number of congregations are united iri a Presbjrte-

184

IS SECESSION A DUTY?

ry. But the Presbytery cannot, independently of
the Session, the primary court, take up or try a
private member of the Church for an alleged of-
fence. It can only act when matters are brought
before it by general review and control, reference,
appeal, or complaint. Each Presbytery is inde-
pendent of all others, save as they are bound by
the same constitution, and responsible, in some par-
ticulars, to the same courts of appeal and control.
For purposes yet more generai, a larger number of
the churches are united in a Synod. The Synods
are also independent of each other, except as they
are controlled by the same constitution, and respon-
sible to the General Assembly. Nor can they go
back of the Presbytery or Session, and admit any
to church privileges, originate judicial business, or
enter process for an alleged offence. The utmost
they can do in this respect is, to issue all matters
brought regularly before them in some one of the
forms already adverted to; and, in extreme cases,
where great disorders^are credibly reported to exist,
to dif'ict the lower judicatories to examine into the
matter. And should the lower judicatories neglect
or refuse to act upon the subject, the most that can
be done by the Synods is, to pass a general censure
of their course. They cannot deprive them of
their rights as members of the Church. No pro-
vision is made by our constitution for the bringing
of criminal charges by one judicatory against an-
other. Nor is any provision made for revolutionary
measures. For purposes yet more general, the
Presbyteries are all united in a General Assembly.

IS SECESSION A ETOTY?

185

This is a bond of union, and a court o^ final ap-
peal and ultimate control for the whole ChurcK
The power of the Assembly is only declarative.
It cannot legislate for the Church. It cannot travel
beyond the limit of constitutional law. Nor can it
pass over the lower judicatories, and originate ju-
dicial process against any member of the Church.
It cannot affect the standing or privileges of the
meanest member, except as his case may come reg-
ularly before it, in one of the forms before indica-
ted. If the Assembly be officially or credibly in-
formed of the manifest violation of constitutional
rule, it may enjoin ifpon the proper judicatory to
take the matter up and issue it. That issue, if it
come before the Assembly in any regular form, may
be confirmed or reversed. ^ But the General Assem-
bly is not possessed of episcopal authority to go
where it pleases and do what it pleases. It is,
bound by constitutional rule Virithin the sphere for
which it was created.

It is manifest, then, that each congregation in the
Presbyterian Church is independent of every other
congregation, in most respects. Each is left to
conduct its own matters according to its own choice,
governed only by the constitution, and responsible
to the higher courts. Here all processes for al-
leged offences against private members must be-
gin. One congregation cannot enter process against
another. A member of one congregation may
bring charges against a member of another, but it
must be before that Session to which the person
charged is directly amenable. Congregations, then,

186

IS SECESSION A DUTY?

can exert an influence in each other's , judicial pro-
ceedings, or, in reference to the admission of mem-
bers to the Church, only through the Presbytery,
and in particulars which come legitimately under
its control. As individuals, then, or congregations,
we are entirely unable to reach slave-holders by
way of discipline, or so as to prevent their intro-
duction to the Church in otlier congregations. The
Presbyteries are also independent of each other.
They are at liberty to conduct their internal affairs
as to them seems- best, subject only to the review
and control of .their respective Synods. Again,
one Presbytery cannot constrain another to exercise
discipline in a certain way, nor at all, except
through the Synod, and in particulars to which the
authority of the Synod extends, according to the
constitution. So that, as Presbyteries, we cannot
reach slave-holders in other Presbyteries, with a
view to their discipline, except through the Synod,
and to the extent of the Synod^s authority in the
premises. Farther, the Synods are independent of
each other in like manner, being responsible only
to the General Assembly. One Synod cannot af-
.fect the discipline of another, save through the As-
sembly, and in reference to subjects to which its
authority extends. No Synod, therefore, can af-
fect the standing of slave-holders in the churches
of any other Synod, except as it may be able to
influence the action of the General Assembly.

From all this it is manifest that, as individual
members or churches, we cannot reach the slave-
holders in the southern portions of the Church, so

IS SECESSION A DUTY?

187

as to discipline or constrain them to cease holding
slaves. As Presbyteries, we cannot effect this ob-
ject. Nor can we, as members, churches, Pres-
byteries, and Synods combined, secure the removal
of slave-holding from the Church, unless it be
through the General Assembly, and by means of
some constitutional rule which it can apply so as
to eifect this object. But there exists no such con-
stitutional rule. The matter is, therefore, beyond
our ?each by any disciplinary or judicial, means.
It is left just where it ought to be, in the hands of
the lower judicatories, those having primary au-
thority over the persons concerned in slave-holding,
and the territory where he practice prevails. If,
therefore, wrong exists in the Church, the Session
of that particular congregation in which it is found,
is primarily responsible for it. If the knowledge
of it come in a constitutional way to the Presby-
tery, and it be a matter which it can act upon, the
members of the Presbytery become responsible. If
it come regularly before the Synod, its members
are accountable for its continuance. And if it be
brought before the General Assembly, and lies
within the range of the constitutional power of the
Assembly, there is a responsibility cast upon the
whole Church. And if the case be there improp-
erly decided, according to our convictions, we meet
our responsibility, and relieve our consciences, by
protesting against the decision, and striving to se-
cure its change.

Certainly, then, in view of the degree in which
the parts of the Church are independent of each

188

IS SECESSION A DUTY?

other, the general nature of their union, the impos-
sibility of one part cdntroling the discipline of an-
other, except through the higher judicatories, and
by constitutional rule, and the fact that no such
rule exists excluding slave-holders from the Church,
it is utterly preposterous to hold us partakers of tlie
guilt, if there be any, of slave-holding, as practiced
in the Church, so as to make secession a duty.

The force of this kind of reasoning is felt to be
resistless, when applied to our connection with the
civil government. Our government not only tole-
rates the holding of slaves, but the whole slave sys-
tem. It bears no testimony against the evils grow-
ing out of it. It makes direct provision for the
perpetuation of the system, as long as the States in
which it exists shall desire. The Slates with
which we are associated, have created the system,
enacted the iniquitous laws by which it is fully
carried out, and uphold, justify, and perpetuate it
with all its enormous evils* We are all citizens
of the general government thus sustaining slavery.
We are all citizens of a particular State, affiliated
with other States, which have created, and justify,
and perpetuate all the horrors of slavery. But few,
very few, and those regarded as fanatical, deem it
duty to secede from the State on this account.
Very few feel themselves necessarily involved in
the guilt of slavery, in consequence of their polit-
ical relations, so as to make secession from the
government an absolute duty. But it is at once
manifest, that our participation in the guilt of sla-
very, if there be: any such participation in either

IS SECESSION A DUTY?

189

case, is much more direct and fearful through our
civil than through our ecclesiastical relations. The
slave system, with all its horrors, is an institution
of the States in which it prevails. With these
States ours is associated in a general government.
And this general government makes provision for
the defence, support and perpetuation of this insti-
tution. The Church, on the other hand, finds the
system existing. She cannot directly or speedily
effect its removal. She bears testimony against all
its evils, enjoins the application of the golden rule
in the treatment of those who are held as slaves,
encourages emancipation, but permits the relation
of master and slave, in view of the circumstances
in which many of her members are placed. Our
connection, therefore, with slavery, and all its
evils, as citizens, is much more direct and intimate
than it is as members of the Church. How, then,
do men who plead for secession from the Church,
still quietly retain their places as citizens, and feel
no guilt ? Is citizenship of more value than mem-
bership in the Church ? Are the union and integ-
rity of the States of greater worth than the unity
and harmony of the body of Christ ? Are our
civil relations more sacred than our ecclesiastical ?
Nor is it enough to affirm, as some do, that they
have left a/ particular political party. The guilt
does not lie" in the party peculiarly, but in the gov-
ernment itself. Nothing but absolute secession
from the government, or expatriation, will, accord-
ing to the principle here opposed, deliver men from
guilt, in this particular* / jfyTo other course is con-

190

IS SECESSION A DUTY?

si stent for those who secede from the Church.
These persons plead, in justification, the general
nature of the union of the non-slave-holding with
the slave-holding States, their entire want of power
to remove the evil, and their testimony against it,
and efforts in a general way for its removal. We
deem, as they do, the plea abundantly sufficient to
show their freedom from personal guilt in the mat-
ter. But if it be sufficient to prove that they do
not partake of the sin of slavery, when applied to
their civil, it is much more than sufficient when
applied to their ecclesiastical relations. It is utter-
ly vain to affirm, that whilst we are unable, as citi-
zens, to remove slavery from the State, as chris-
tians, we can remove it from the Church. As
citizens, we can exert our personal influence to pro-
duce such a public sentiment as we desire upon the
subject. And w^e can do precisely the same as
christians in the Church. We may, as citizens,
indirectly by our vote, and directly by our repre-
sentatives, oppose the continuance of the slave sys-
tem. As christians we may personally, if we have
a place in any of the Church courts, if not, by our
chosen representatives, oppose the practice of slave-
holding in the Church. In the State, if we are
overborne by numbers, we may dissent, but can go
no farther. In the Church, if a majority be against
us, we may record our protest, but can do no more.
Our power is as great in the one case, therefore^ as
in the other. If, therefore, any one may, without
incurring guilt, remain a citizen of the United
States government, much more may he remain in

IS SECESSION A DUTY? 191

the Presbyterian Church without sin, in consequence
of slavery. And if he may remain without sin,
he cannot without sin secede.

But it may be proper also, as bearing upon this
point, to ascertain whether the General Assembly
has power to exclude those who . hold slaves from
the Church, simply on that account. For it must
be manifest, that if the Assembly, the highest court
known to the Church, cannot, in the due exercise
of its authority, reach the difficulty, we cannot be
held responsible for its existence. Let us, then,
look at the constitutional powers of the General
Assembly. IJhe boundaries within which it may
act, are distinctly marked out. Nor can they be
passed without injury, or even perhaps ruin to the
Church. They are thus defined :

" The General Assembly shall receive and issue
all appeals and references which may be regularly
brought before them fron^ the inferior judicatories ;
they shall review the records of every Synod, and
approve or censure them ; they shall give their ad-
vice and instruction in all cases submitted to them,
in conformity with the constitution of the Church;
they shall constitute the bond of union, peace, cor-
respondence, and mutual confidence among all our
churches.^'

"To the General Assembly also belongs, the
power of deciding all controversies respecting doc-
trine and discipline, of reproving, warning, or bear-
ing testimony against error in doctrine, or immor-
ality in practice, in any Church, Presbytery, or
.Synod ; of erecting new Synods, when it may be

192

IS 87 3SSI0N A DUTY?

judged necessary ; of superintending the concerns
of the* whole Church ; of corresponding with for-
eign Churches, on suf h terms as may be agreed
upon by the Assembly and the corresponding body ;
of suppressing schismatical contentions and dispu-
tations, and, in general, of recommending and at-
tempting reformation of . manners and the promotion
of charity, truth, and holiness throughout all the
churches under their care." Form. Gov. ch. 12,
sec. 4, 5.

Such is the description of all the pov "s ^os-
- tl by the Assembl} . Under wh h of these
speeificatious could they proceed to exclude those
who hold slaves, ^^imply on that account, from the
Church? None of them seem to give such power,
unless it be that one which grants authority. to "de-
cide all controversies respecting doctrine and dis-
cipline." But this must efer to the manner of ex-
ercising discipline, and not the rules. The rules
of discipline are embodied in the constitution. But
the Assembly cannot make a constitutional rule.

Before any overtures or regulations proposed by
the Assembly^ to be established as constitutional
rules, shall be obligatory upon the churches, it shall
be necessary to transmit them to all the Presbyte-
ries j and to receive the returns of at least a ma-
jority of them, in writing, approving thereof."
(For. Gov, ch. 12, sec. 6.) The only constitu-
tional method by which the Assembly could reach
the case, would be, to propose to the Presbyteries
the adoption of a rule declaring the slave-holder
excluded from the Church. But to propose such a

IS SECESSION A DUTY?

193

thing would only be to produce agitation, and invite
defeat. The Presbyteries have not yet sufficiently
lost discrimination between names and things, re-
lations and practices, legal authority to do wrong
and actual wrong doing, to affirm such, a proposi-
tion. But until such a rule exists, for the Assembly
to undertake by discipline to remove slave-holders
from the Church, merely on account of their sus-
taining this relation, or by authority to prevent
their introduction to it, would be to assume power
that does not belong to them. Such a usurpation
would be dangerous, nay, ruinous. Instead of be-
ing a bond of union, the Assembly would thus dis-
tract, divide, and destroy the Church. And noth-
ing could be gained by this means, even to the
cause of emancipation.

But might not the General Assembly interpret
the existing rules relating to offences, so as to make
slave-holding worthy of discipline under these
rules? Suppose they should give such an interpre-
tation. Would it have the force of positive law?
Would it be universally binding ? If not, then to
adopt it would be but child's play. If it would,
then it would be, in effect, a constitutional rule.
And if an interpretation given in one instance by
the Assembly, in a case in which a majority of the
Church would not coincide, is absolutely binding,
then in any other, yea, in all other cases, it would
be also. And then the General Assembly may
bind the whole Church as they please. They may
place it upon an iron beadstead, and cut and stretch

it at their pleasure. Then, instead of our boasted
17

194

IS SECESSION A DUTY?

free republic, we shall have an oligarchy with the
powers of an autocrat. Would the Church —
would those who urge secession as a duty — submit
to such a state of things ? Neither, therefore, by
the enactipent of a law which might apply to the
case, nor by the interpretation of existing law so
as to make it apply, nor in any other way consist-
ently with the genius of our government, can the
Assembly secure a basis of action by which they
can exclude those who hold slaves, merely on that
account, from the Church, unless they shall be
guilty of perpetrating some of the wrongs which
frequently grow out of the system of slavery, bring-
ing them under the operation of the existing law
relating to offences, of which their own Session are
primarily to judge. The only conceivable way in
which the Assembly could reach the case would be,
to prove in the first place, to the satisfaction of a
majority of the Church, that the relation of master
and slave is, in itself, and under all circumstances,
sinful ; then send down to the Presbyteries the
proposition to establish a constitutional rule declar-
ing it an offence worthy of discipline. The law be-
ing thus regularly enacted, the remaining work is
easily and quickly done. But otherwise, the As-
sembly cannot effect the removal of slave-holding
from the Church. And if they cannot remove
those who indulge this practice, we of the North
cannot reasonably be held to be partakers of any
sin that may grow out of it. And if this be true,
secession is wrong.
But suppose the General Assembly should attempt

IS SECESSION A DUTY?

195

the work of expurgating the Church of all slave-
holders. The Sessions of all the southern churches
are enjoined to discipline every individual sustain-
ing the relation of master to slaves, and if he per-
sist, suspend or excommunicate him. But the Ses-
sion, finding no rule binding them to this course,
and feeling that it would be injurious and unjust to
many, if not to all, refuse to obey. What, then,
shall be done ? Cite them to appear before the bar
of the Assembly for contumacy? But contu*macy
implies the right of the court to command. They
refuse to appear. They will not recognize the
right of the Assembly thus to usurp authority over
them. What then? Cut them off? Consistency
would seem to demand this course. It would be
easy thus to drive the plowshare of division through
the Church, to convert this home of peace and
iove into an arena of discord and bitter strife, to
bring the blight of ruin upon this heritage of the
Lord; but not so easy to promote the interests of
truth, and peace, and purity. But has the Assem-
bly any authority to prescribe terms of communion
at pleasure, and cut off those who refuse to submit?
To assume such a position, and pursue such a
course, would be to punish the innocent with the
guilty, to cut off the non-slave-holding with the
slave-holding members of southern churches. This
would be wholly unjust. It would, moreover, be
an assumption of authority which, besides being
unconstitutional, would be exceedingly dangerous.

Any attempt at discrimination by the Assembly,
so as to exclude those only who are slave-holders,

196 IS SECESSION A DUTY?

I

would be equally unconstitutional. There are but
three ways in which a member of the Presbyterian
Church can cease regularly to be a member. God
may, by the hand of death, give him a dismission.
He may be dismissed at his own request by the
Session. Or he may be excommunicated by a
criminal process, which results in his conviction.
No Session can exclude any one from the Church
without regular trial and conviction; neither can
the General Assembly. It is simply a high court
of appeal and general control. This work belongs
primarily ai d exclusively to the Church Session.
Even if there existed a constitutional rule upon the
subject, therefore, the Assembly could not exercise
discipline against individuals, save in cases brought
before it by appeal, or otherwise, from the Session,
much less when no rule exists. If there was a law
reaching the case, the Assembly of course could
enjoin its application upon the lower judicatories,
and take account of their fidelity in the matter.
But there is no such law, and, therefore, it can
neither exercise discipline itself, nor enjoin it au-
thoritatively upon the inferior courts. Neither in
the mass, then, nor as individuals, can the Assem-
bly reach the slave-holding members of the Church,
so as to deprive them of their membership. And
any attempt to discipline them now would only ex-
cite heart-burnings, produce divisions, and spread
the blight of desolation over the whole Church,
without effecting anything toward the removal of
slavery. Nay, by exciting the indignation of the
southern churches, and leading them to more

IS SECESSION A DUTY?

197

strenuous efforts at self-justification, it would put
farther off the day of final emancipation.

It is perfectly clear, then, we think, that the
General Assembly cannot reach the difficulty com-
plained of, as terms of communion and rules of dis-
cipline are not established by it, but by the Church.
And manifestly the Assembly itself cannot be held
responsible for that which is beyond its control.
And it is yet more manifest, that the members of
the Church are responsible for the refusal of the
Assembly to take a certain course, only when the
constitution gives it the power to pursue that course.
Equally clear is it, that we cannot be held to par-
take of the guilt of sins that may be indulged by
other parts of the Church, except where we may
p'revent them by our personal influence, or through
the judicatories of the Church. We cannot, there-
fore, be regarded as partakers of the wrongs of
those members of our Church in the south who
hold slaves, if they practice wrong. And, there-
fore secession is not a duty.

But, in farther vindication of this point, it must
also be noted, that we are, according to our pecu-
liar Church polity, left free to testify against, and
labor for the removal of anything we deem wrong
in the Church, either in the practice of its mem-
bers, or its judicatories, or in its arrangements.
This freedom, with us, is perfect. In this no man
may restrict us. We may testify against all the
evils of slavery. And if our convictions lead us
to regard the relation of master and slave as wrong
in itself, we may testify against that also^ This

198

IS SECESSION A DUTY?

testimony we may reiterate as often and as strongly
as we choose, and in any form we prefer, provided
that we do not trample upon the essential princi-
ples of order and peace. We may labor in any
way in which we can bring our influence to bear
for the removal of the evil of slavery from the
Church and from the land. In such lahors we may
spend our energies, our possessions, and our days.
This fact furnishes all an opportunity to deliver
themselves from all participation in any sin which
may result from slave-holding, even if it would
otherwise attach to them. It cannot surely.be sup-
posed that we are personally guilty for that, in the
conduct of our brethren, which we cannot prevent,
in which we refuse to participate, but against
which we testify, and strive to induce them to for-
sake it. Were Moses and Elijah, Isaiah and Jer-
emiah, and all the prophets partakers of the sin
which was indulged in by the house of Israel, in
their days — sin far exceeding, in many instances,
that which is supposed to arise from slave-holding
as it prevails in the Presbyterian Church ? No
one will dare assert this. And yet these iniquities
were committed by iheir fellow members of the
Church, and winked at sometimes, if not openly
encouraged, by those who were in authority, both
in Church and State. But they protested against
them and labored to turn the people away from
them. And thus they washed th^ir hands of the
guilt. Was the divine Redeemer partaker of the
sins of Israel in his day — those gross sins perpe-
trated by the great mass of the people — and espe-

IS SECESSION A DUTY?

199

cially by those in authority? God forbid. **He
was holy, harmless, iindefiled, separate from sin-
ners, and made higher than the heavens." Yet he
was a member of the same church organization
with these sinners, and attended upon the ordinances
of religion as administered by them. He even ate
the Passover, which was an ordinance of the whole
church, on the very evening before his crucifixion,
with his betrayer, yea, and with those who had re-
solved upon his murder. But he testified against
al5 their sins and labored to turn them away from
them. It was doubtless thus that he avoided par-
ticipation in them. This principle was distinctly
recognized by God in dealing with Israel. His
language to them, by Moses was, "Thou shalt not
hate thy brother in thy heart; thou shalt in any
wise rebuke thy neighbor, and not suflfer sin upon
him;" or, as the margin reads, "That thou bear
not sin for him." This enjoins the duty of re-
buking a sinning neighbor, recognizes the neglect
of this duty as a participation of his sin, and im-
plies that its discharge delivers from all such par-
ticipation. Upon this principle good men in all
ages, whose lot was cast in corrupt communities,
have escaped their guilt. And this principle man-
ifestly accords with right reason. It is the will of
God that we should live together in civil society.
It is his pleasure that all should be connected with
the visible Church, The Church was organized
to be the home of all that love him on earth. And
for the promotion of man's temporal interests and
happiness, civil government was instituted. But

200 IS SKCESSION A DUTY?

boih these are, though not equally, imperfect.
Many things will necessarily occur in both that are
wrong. No conscientious man can participate, or
even acquiesce, in those things which he is con-
vinced are wrong. But in many instances he can-
not prevent their existence in the government or
church organization with which he is connected.
What, then, shall he do9 He cannot, in accord-
ance with duty, forsake these associations, civil
and ecclesiastical. He cannot prevent their wrongs.
Must he remain and partake of their guilt? Has
God placed him in such a dilemma that opposing
obligations rest upon him — that he cannot escape
without sin ? It cannot be. There must be some
method of avoiding sin. In many instances the
principle already referred to seems the only one
which furnishes a means of safety from personal
guilt in consequence of association with others.
By testifying against the sins of associations with
which men are connected, and laboring for their
removal, they may avoid guilt, at least up to a cer-
tain point in their career of iniquitj'. If this prin-
ciple be not correct, then the following contradic-
tion and absurdity follow: God commands all to
enter society, both civil and ecclesiastical. He
also forbids all to sin. But all societies are neces-
sarily imperfect here, and often do those things
that are sinful. God, then, commands men not to
sin, and yet to take a course that will inevitably
involve them in guilt. Or, in other words, he
binds them not to sin, and yet to associate with
others so as to partake of the guilt of their sins.

IS SECESSXON A DUTY?

201

Can this be so? It must be, unless their want of
ability to prevent their testimony against and ef-
forts to remove these sins deliver them from guilt.
Reason, then, Scripture truth, and history concur
in showing that proper testimony against the sins
of a body with which we are associated, and
proper efforts to prevent them, deliver us from their
guilt. If, then, it were even admitted that ordi-
narily we do partake of any guilt that may arise
out of slave-holding, as practiced in the Church,
we may free ourselves of it by bearing testimony
against and striving to bring about its removal.
And, as in the Presbyterian Church, we are left
perfectly free to do both these, if we are faithful
we cannot be held guilty, or regarded as under any
obligation to leave the Church on account of sla-
very.

The objection to this, that it would produce col-
lision between the church courts and di vision in the
Church, is futile. There is a wide distinction be-
tween bearing testimony, and establishing rules of
discipline. Should any part of the Church enact
a law by which those who hold slav^es should, on
that account, be disciplined or deprived of their
rights, it would of course be unconstitutional, and,
if persisted in, would produce collision and ruin.
But to legislate is one thing, and to bear testimony
quite another. Our protest against anything we
deem wrong in the Church, may be as strong as we
choose to make it, provided only, that it take not
the form of legislation, and no collision or disturb-
ance of order or harmonious action need occur.
18

202

IS SECESSION A DUTY?

But there is still another principle applicable
here, which we do well to regard. There are,
doubtless, circumstances which would render it
duty to separate from any body. God, called to
the faithful who were found an the Eoman Catholic
Church, "come out of her ray people, that ye be
not partakers of her sins, and that ye receive not
her plagues." But in order to make this separa-
tion a duty, the wrong indulged must not only be
great, but it must also have become the settled and
permanent habit of the body. Has slave-holding
become the permanent practice of the members of
the Presbyterian Church? So far from it that
slavery cannot be regarded as a permanent institu-
tion in our land. The great mass of the great^^
and best men of our country look forward with
deep solicitude to the day of its final abolition, and
hope that it many not be very distant* We are
safe in affirming that three^fourths of those mem-
bers of the Church who reside in slave-holding
States, are opposed strongly to the existence of the
slave-system, and anxious for its abolition. And
it remains only because they have not the power,
nor do they know how safely to remove it. And,
if the whole Church be taken together, it may
safely be asserted, that nine-tenths of its members
are opposed to the existence of slavery, and are
longing and praying for its removal. Can that be
regarded as a permanent practice of the body,
which is partially indulged by a small minority of
the members, and to which su^h an immense ma-
jority are opposed, and for the removal of which

IS SECESSION A DUTY?

203

they are laboring? It is manifest that slave-hold-
ing will cease the moment the system is abolished.
And as so large a majority of the members of the
Presbyterian Church are opposed to the system,
and striving to bring about its removal, they are
clearly laboring for the abolition of the relation
itself. Slave-holding, then, cannot be regarded as
a permanent practice of any portion of the Presby-
terian Church. But if slavery even had a perma-
nent place in that part of the Church where the rela-
tion is now tolerated, that would not alter the case.
A body is not to be characterized by any peculiar-
ity of a small minority of its members. To in-
volve all in guilt, and justify secession, the wrong
must be the act of the body. Now a body acts
only through its regularly constituted authorities.
The Presbyterian Church acts through the General
Assembly. But the General Assembly has never
practiced slavery. It never will do so. It has
never tolerated the slave-system, or the evils con-
nected with it, but has borne frequent and decided
testimony against them. It has declared many of
them offences worthy of discipline. It has urged
the Church in every prudent and practicable way
to hasten the complete abolition of the whole sys-
tem. Most manifestly, then, slavery has never
found toleration, nor has simple slave-holding ever
been practiced by the Assembly, or become a per-
manent habit int any part of the Presbyterian.
Church. But until it does so, secession on that
account must continue wholly uncalled for and un-
justifiable.

204

IS SECESSION A BUTY?

That this position is correct, is evident from the
teachings of God in the Apocalypse. Many and
fearful were the corruptions of the Church of
Eome, as early as the seventh century. It is deeply
interesting, then, to ascertain at what period the
children of God were commanded to come out of
her, that they might avoid a participation of her
guilt, and escape her plagues. In the record, this
command is not found until the 18th chapter and
4th verse of the book of Revelation. Now, what-
ever may be the precise period in the history of the
Romish Church referred to, it is manifest that the
giving of this command synchronized with her en-
tire apostacy from the position of a church of God.
It was after the announcement, "Babylon is fallen,
is fallen." It was after there was written upon the
forehead of the Church of Rome, " Mystery,
Babylon the great, the mother of harlots and abom-
inations of the earth." It was subsequent to her
having "become the habitation of devils, the hold
of every foul spirit and a cage of every unclean
and hateful bird." That the true children of God
would have done positively wrong in coming out of
the Church of Rome at an earlier period^ is not
here affirmed. But that the authoritative voice

T

from heaven, enjoining secession i^on them all
prior to that period, was heard, no one will dare
assert, it was only then, that it become impossible
to remain in her communion, without partaking of
her sins. It was then, that that Church, as such,
and through her highest authorities, became wholly
apostate. The fearful wrongs indulged, became

IS SECESSION A DUTY?

206

the settled and permanent habit of the body, and
gave character to it. And then to remain in it
would have been to partake of its guilt, and receive
of its plagues. Now, in this case, the spirit of
God has delineated the progressive development of
wrong in the Church, from the point of purity on-
ward to that of entire apostacy from God. And
most manifestly he has not absolutely enjoined se-
cession ]imtil the latter point has been reached.
The wrongs practiced must, therefore, be very
great 5 they must be the acts of the body itself, and
not siriiiply of a few of its members, and they must
be its settled practice, so as to involve apostacy,
before an obligation to withdraw exists. But slave-
holding, as tolerated by the General Assembly,
eannot be proved to be a very great wrong ; it is
not the act of the Church as a body, and it is not
the settled, permanent practice of even a small por-
tion of its members ; and even those who plead for
secession dare not affirm that the Presbyterian
Church has become wholly apostate. No one can,
therefore, be under obligation to separate from the
Church on this account.

But the Scriptures are a perfect rule of conduct,
under all circumstances. No step should be taken
for which we have not their authority or sanction.
But they no where enjoin separation from a Church
simply upon the ground that some evils exist and
are tolerated in it for a time. Eeformation and not
secession is the rule of Christ in all cases not in-
volving apostacy. There is significancy in that
direction of the Redeemer, "let both"— tares and

206

IS SECESSION A DUTY?

wheat — "grow together until the harvest." In the
most degenerate times of the Old Testament
Church, God never commanded his children to
separate from her, or form another organization
%vithin her.

We have already seea that neither Christ nor
his Apostles separated from her until she ceased to
be the Church of God. In the earlier history 6f
the Church of Corinth, such \yickedness as cannot
be named in christian society, was not only in-
dulged by an individual, but boasted of by the mass
of its njembers, and tolerated by its authorities.
Bid Paul direct the sincere followers of Christ to
come out from the Church? By no means. He
commanded the Church to purge out the leaven of
wickedness (1 Cor. 6: 7)* In the churches of
Pergamos, Thyatira, and Laodicea there existed
fearful iniquities. Were the saints enjoined to
separate from those churches? Not a sentence to
that effect is found in the record. The churches
were commanded to repent and purify themselves,
and threatened with judgments if they did not.
But the saints, so far from being called to come out
of them, were commended for the graces which
they manifested in the midst of abounding iniquity.
But certain passages of Scripture are referred to as
proving the duty of secession. Let us examine
them. The first of these we notice is, 1 Cor. 5:
11: But now I have written unto you not to keep
company, if any man that is called a brother be a
fornicator, or covetous, or an idoJator, or a railer,
or a drunkard, or an extortioner; with such an one,

IS SECESSION A DUTY?

207

no, not to eat." Paul is here manifestly address-
ing the Church. But how does a Church refuse
to keep company with such an one ? Clearly by
refusing to receive him to its fellowship ; or, if he
be in it, by expelling him by the regular forms of
discipline. Precisely thus did the Apostle direct
the Corinthian Church* Thus, in verse 7, he says :
" Purge out, therefore, the old leaven that ye may
be a new lump;" and, in verse 13, "Therefore,
put away from among yourselves that wicked per^
son." Another passage referred to is, 2 Thes. 3: 6 :
f« Now we command you, brethren, in the name of
our Lord Jesus Christ, that ye withdraw yourselves
from every brother that walketh disorderly, and not
after the tradition which je received of us. Here,
again, the Church at large are addressed. How,
then, are they to withdraw from a disorderly broth-
er? He tells them, in verse 7, by "noting that
man and refusing to have company with him, that
he may be ashamed." And we have already seen
that a Church refuses to keep company with any
such one, by "putting away from among them-
selves that wicked person " by the regular exercise
of discipline. These passs^ges, therefore, which
are so much relied upon, clearly have no reference
to secession, but simply prove the obligation of
churches to exercise proper discipline, expelling
unworthy members. Akother passage adduced is,
2 Cor* 6: 17: "Wherefore come out from among
them and be ye separate, saith the Lord, and touch
not the unclean thing.'? But the slightest exami-
nation of the context will show, that this call is to

208

IS SECESSION A DUTY?

separate from the world, from unbelievers, infidels,
and idolators, by a consistent practice of religion.
The passage has not, therefore, the remotest bear-
ing upon the point. But in order to force these
Scriptures into the support of secession, it has been
alleged, that separation and the exercise of discip*
line are essentially the same. This surely is too
absurd to impose upon any reflecting mind. Does
a government which expels the traitor simply with-
draw from him ? Does an individual who, being
dissatisfied with his governments expatriates him-
self, send his whole country into exile? There is
no similarity between the acts. Discipline is the
authoritative act of a Church regularly organized,
and performed according to an established and
Scriptural order. Separation is the act of indi-
viduals without authority, without organization, and
without order. How preposterous, then, to allege
the passages that prove the former in proof of the
latter. The only other passage relied upon for this
purpose is Rev. 18: 4 : Come out of her my peo-
ple, that ye be not partakers of her sins, and that
ye receive not of her plagues.'' This call, we
have already seen, was to separation from the Church
of Rome after she had fallen from the position of
a Church of Christ. It is, therefore, a most gross
perversion to apply it to prove that secession from
the Presbyterian Church is a duty.

But, it may be asked, if the Church does not
discharge her duty, but retains within her pale un-
worthy members, whose communion pollutes, what
shall be done? Will not the fellowship of these

IS SECESSION A DUTY?

209

individuals bring guilt upon all the sincere disci-
ples of Christ, and render separation a duty? Not
if proper testimony be borne against this conduct,
and appropriate efforts be made to induce the
Churclx to act otherwise. And for this obvious
reason: the Church has power to expel unworthy
members, but individuals have not. There is not,
therefore, in the Scriptures a single passage which
directly or indirectly teaches that separation from
the Presbyterian Church is a duty.

It should also be carefully observed that such a
separation as is plead for, effects nothing of value
in the way of escaping a participation in other
men's sins. Those who secede claim that they re-
tain all the doctrines held by the Presbyterian
Church, save that which relates to slave-hplding.
They hold that, by separating, they avoid com-
muning with those who hold slaves, and a partici-
pation of their guilt. But do they avoid com-
muning with slave-holders? Is the Lord's Sup-
per a sectarian institution? Does it not belong to
the whole visible Church, made up of all denomi-
nations who "profess the true religion?" Are
the seceders not still in the Church ? Are not the
slave-holders in it ? One design of this ordinance
is, to be a bond of union and communion with the
whole visible Church. Should any, therefore,
separate, and set up an organization of their own,
if they profess the true religion, their organization
is a part of the visible Church ; and when they at-
tend upon the ordinance of the Supper, they com-
mune with the whole Church just as really as

210

IS SECESSION A DUTY?

though they had not separate denominational exist-
ence. And if the Presbyterian be a part of the
visible Church, the seceders still hold communion
with its members.

Nor is it true that even v/hen we sit at the same
communion table with others, w^ endorse their
views as according to truth, or their character as
the true children of God. We simply recognize
those with whom we commune as members of the
visible Church, and, as a general thing, those of
whom we hope that they are the true followers of
Christ. Nor do we thus bear any testimony as to
the right or the wrong of their membership. This
principle is recognized in our Book of Discipline,
ch. 3, sec. 3 :

"An offence, gross in itself, and known to sev-
eral, may be so circumstanced that it plainly can-
not be prosecuted to conviction. In such cases,
however grievous it may be to the pious to see an
unworthy member in the Church, it is proper to
wait until God in his righteous providence shall
give further light."

We may know of a member or members of the
Church, that they are theives or murderers, and
yet, under this rule, it may be our duty to commune
with them. Dp we endorse their character or con-
duct in so doing ? By no means. And in the
present imperfect state of humanity and of the
Church, it is impossible to avoid acting according
to this rule. When Jesus communed? in the Pass-
over with the Jfews, and in the supper with Judas,
did he endorse their views, conduct, or character?

IS SECESSION A DUTY?

211

Most certainly he did not. If it be otherwise,
then do we act a solemn lie before God almost
every time we commune. And thus also did the
Son of God. Even, therefore, if we sat down at
the same table with slave-holders, we should not
necessarily recognize their views, or acts, or char-
acter as right, but simply their membership in the
Church. The opposite doctrine has produced in-
calculable mischief by multiplying sects among
protestant christians.

But there are still other forms of christian com-
munion, in which those who secede indulge with-
out restraint with members of the Presbyterian
Church. In all the more common ordinances of
divine worship, both public and private, they min-
gle freely ; they have frequent and delightful fel-
lowship. And if a member pass from the Presby-
terian Church to this new organization, his certifi-
cate of membership secures his admission. Thus
do they hold communion with and recognize it as
a branch of the visible Church, and its members
as entitled to all the rights and privileges of mem-
bers of the true Church. These views of chris-
tian communion^ accord with the teaching of the
Confession of faith. The following is its lan-
guage, Conf. Faith, ch. 26, sees. 1, 2:

"1. All saints that are united to Jesus Christ
their head, by his spirit and by faith, have fellow-
ship with him in his graces, sufferings, death, re-
surrection and glory; and, being united to one an-
other in love, they have communion in each other's
^ifts and graces, and are obliged to the peicformance

212

IS SECESSION A DUTY ?

of such duties, public and private, as do conduce
to their mutual good, both in the inward and out-
ward man.

"2. Saints by profession, are bound to maintain
a holy fellowship and communion in the worship
of God, and performing such other spiritual ser-
vices as tend to their mutual edification."

The establishment of a separate organization,
therefore, that we may be able to spread the table
of the Lord apart from all unworthy professors,
and avoid communion with them, is uncalled for
in the nature of the ordinance. It is also an im-
practicability. We cannot thus avoid fellowship
with corrupt branches and members of the Church,
in any degree that will at all compensate for the
evils produced by separation. Nothing of value
can be gained in this respect, nor in any other, as
we shall see more fully hereafter, by secession.

Let it farther be observed, that the great king
and head of Zion dw^ells in the Presbyterian
Church. Her ministry, both at home and in the
midst of the benighted heathen, he makes instru-
ments of sanctification to his people, and of salva-
tion to many sinners. With her assemblies he
meets. In her sanctuaries he records his name,
and manifests his power to bless and to save. At
her communion table he appears " the chief among
ten thousand and altogether lovely," pouring light
and life and joy upon the souls of those who eat
and drink* Her children grow up as willows by
the water courses ; and many thousands are, from
year to year, joining her communion, of such as

IS SECESSION A DUTY?

213

give evidence that they are God's precious ones.
Before her he is opening extensive fields of useful-
ness, and enabling her to enter them. And he is
giving her more and more, from time to time, the
capacity to bless the wretched race of man. If
Jesus, therefore, dwells in her midst, attends her
communions, and gives her his blessing, can it be
the duty of his children to flee from her, avoid her
fellowship, and work division, mischief and riiin
within her ?

Now almost any one of these considerations is
of itself sufficient to establish the truth, that we of
the north do not participate in the wrong of slavery
as it exists in the southern portion of the Church,
so as to make secession a duty. But unite them
all. Consider that the holding of slaves as tole-
rated by the Church, is not sinful ; that if many in
holding them do sin, we are not responsible, since
God does not deal with the members of the Church
as with temporary bodies of men; that good men
of old, and even the Son of God himself, remained
in a corrupt Church without sin. Remember, also,
that such is the nature of our Church organization
that we cannot reach the difficulty; nor can the
General Assembly effect its removal ; that we are
left free to testify against it and labor for its ex-
tinction ; and that no absolute obligation to secede
exists, until the guilt becomes great, is the act of
the body itself, and not merely of some of its
members, and is the permanent habit of the body ;
all of which is wholly untrue of the Presbyterian
Church. Reflect, farther, that the Scriptures no

214

IS SECESSION A DUTY?

where enjoin separation until the Church becomes
wholly apostate ; that nothing of vafue in any re-
spect is gained by such a course, and that Jesus
dwells in the midst of the Presbyterian Church.
The combined force of all these considerations,
brought to bear in the argument, furnishes as near
a demonstration as almost any moral proposition is
capable of. He, therefore, who secedes from the
Presbyterian Church to escape the guilt of slavery,
egregiously mistakes the path of duty. However
honest he may be at heart, he has very imperfectly
studied the general principles of God's government
over men.

But we are inclined to push this matter farther
still, and inquire, can we of the north with-
draw from the Church, on account of the slave-
holding tolerated in it, without guilt? It is man-
ifest that secession is a virtual withholding of
the gospel from the south. Slavery is a civil in-
stitution which cannot possibly be removed in a
year, or, perhaps, in a generation. It is so com-
pletely woven into the structure of society in all its
departments, that it is impossible to eradicate it in
a few years. And the mass of slave-holders are
not yet convinced that they do wrong in holding
their slaves. If the Church, therefore, take the
position that no man can be a member who holds
slaves, she will be constrained to withdraw from
among slave-holders, leaving both masters and slaves
to perish, so far as she is concerned, without the
gospel. That this will be the practical result is
clear from the history of the Associate and Re-

IS SECESSION A DUTY?

215

formed Presbyterian churches. These bodies have
taken ground nearly as high as that contended for
by Presbyterian separatists. And the consequence
has been, that their congregations in the slave
States have languished and died. They have al-
most, if not wholly, ceased to have an existence in
those States. The Methodist Episcopal and the
Baptist churches divided but a few years since, on
the account of slavery. The result is, that the
northern divisions of these bodies have scarcely any
congregations in slave States. So far as all these
churches are concerned, the masters and slaves are
left to go on the way to death almost without a
single effort to save them. Precisely similar would
be the result of separation from the Presbyterian
Church on the part of its northern members. Se-
cession is, therefore, a virtual withdrawal , of the
gospel from the south. But is not that principle
incorrect, and of ruinous tendency, which forbids
the Church to obey the command of Christ, "go
ye into all the world and preach the gospel to every
creature"? Did the Apostles proceed thus ? The
Eoman government and people Were both slave-
holders and gross idolators. Did the Apostles re-
fuse to preach the gospel to them until they had
changed the whole structure of society, civil and
domestic, and abolshed their systems of slavery and
idolatry ? By no means. They went into their
midst, and preached to them, that turning from their
idols they should serve the living God ; and ceas-
ing their oppression, they should " forbear threat-
ning" their servants, "give them that which is

216

IS SECESSION A DUTY?

just and equal," and act toward them in the spirit
of the golden rule, remembering their accountabil-
ity at God's bar. Besides, the gospel is the great,
the only effective purifier of human nature, and hu-
man society. It is only by means of the gospel
that slave-holders can be taught their duty, or led
to liberate their slaves, or deal justly and kindly
with them. How absurd, then, to withhold from
them the light, until they act as if they possessed
it; to demand of them rectitude, whilst withhold-
ing from them the means of knowing what duty is,
and the motive necessary to lead to its discharge !
Should a physician say to his patient, your dis-
ease is too virulent now, but cast off the violence
of this distemper, and then I will prescribe for
you," and the patient should die, would he be held
guiltless? Should men be commanded, under a
severe penalty, to make brick without being fur-
nished with straw, or even informed of its neces-
sity? But separatists demand that slave-holders
should exhibit the graces of tht gospel whilst they
withhold the gospel itself from them, or be left to
perish.

Farther still: the Church is the great instrument
which God uses to disseminate the gospel, that re-
generator of society, that rectifier of all its evils.
And of course, just in proportion as she is united,
all her parts vigorously co-operating, is she able
successfully to accomplish this work. And in pro-
portion as she is divided, is she rendered weak and
incapable of success. Separatists, then, as they
claim, in order to rectify the evils of society, and

IS SECESSION A DUTY?

217

perform the work for which the Church alone is
competent, because divinely ordained and qualified,
labor to distract and divide her, and cripple all her
energies. Is not this absurd ? Is it not wicked ?

But unjustifiable secession is manifestly schism.
Of those who are guilty of schism, Paul warns
the Church at Eome. "Now I beseech you,
brethren, mark them which cause divisions and of-
fences contrary to the doctrine which ye have
learned, and avoid them. For they that are such,
serve not our Lord Jesus Christ but their own
belly, and by good words and fair speeches deceive
the hearts of the people." (Rom. 16: 17, 18.) In
a like strain he rebukes certain of the Corinthians:
" For ye are yet carnal ; for whereas, there is
among you envying and strife and divisions, (or,
as the margin reads, * factions,') are ye not carnal?"
To separate from fte Presbyterian Church, on ac-
count of slavery, must be regarded as coming under
the condemnation of these passages, if, as we think,
. has fully been proved, secession isjiot a duty. To
indulge alienation of feeling from the Church to
such an extent as to produce a disruption of former
relations with her, cannot but be an injury to the
spiritual comfort and progress of those who take
such a step. And it is almost necessarily connect-
ed with such alienation of feeling between chris-
tian brethren, as breaks up relations and associa-
tions rendered sacred by long continuance and holy
communion. Christian fellowship is thus marred,
and the worst passions of depraved humanity are

often excited. And by this means the Church is
19

218

IS SECESSION A DUTY?

weakened and distracted, and her aggressive efforts
upon the domain of the common enemy, and her
labors for the salvation of men, are much enfeebled
and rendered much less effective. The chariot of
the gospel is impeded in its progress, and souls are
left to go untaught dov^n to endless ruin. Besides,
if it be the duty of one to secede, then is it the
duty of all who are not slave*holders. Thus would
the dividing line run through the midst of the
Church, and of many individual congregations.
And the different parts would be left to bite and
devour one another, and waste their energies in
mutual denunciation.^ The work of spreading the
gospel would be greatly retarded, if not entirely
stopped, for a time. The channels of benevolence
would be partially dried. Our devoted missiona-
ries would have to return from the heathen. The
churches gathered among the heathen would lan-
guish and die. The mission schools would be dis*
banded, and thousands of precious youth now col-
lected in them be given up to the delusion, wretch-
edness, and ruin of heathenism. And the advan-
tage gained against the powers of darkness in hea-
then lands would be lost. And gross darkness
would soon again cover those spots where now the
light of life beams up amid surrounding gloom.
And the perishing millions of the pagan world would
be left, at least by the Presbyterian Church, with
but little effort for their rescue, to sink down to wo.
And the poor slave, on whose account all this evil
had been wrought, would be far less likely to ob-
tain a knowledge of salvation than at present. The

IS SECESSION A BUTY?

219

south, having lost the aid of the northern part of
the Church in the powerful influence of rational,
cahn, anti-slavery testimony, and being exaspera-
ted by unjust denunciation, would be much less
able and less willing to labor for the liberation or
salvation of the slaves than now. And the oppo-
sition and exasperation produced by what would
be deemed the ultraism of such a course, would
most effectually preclude the possibility of the
northern Jpart of the Church laboring directly or
efficiently for either of these eiids. And all the
testimony and argumentation upon the subject by
the northern Church, would, through utt«^r impo-
tence—an impotence resulting from such uncalled
for division— fail to reach the understanding and
conscience of those personally engaged in slave -
holding. So that incalculable injury would thus
be done to the cause of Christ; and the condition
of the slave, on whose account this course had been
taken, would be rendered more hopeless far than at
present. Oh the other hand, those who remain in
the Church, through the confidence secured by the
rational and correct position she occupies, may bear
effective testimony against the evils of slavery. To
the Church the field of effort on the behalf of the
slaves is fully open, so that every one who desires
it may give all his possession, cast the whole
weight of his influence, and spend all his energies
while he remains on earth, for their instruction and
salvation. By the whole force of our obligation
to avoid schism, and to labor as effectively as possi-
ble for the salvation of the slaves, are we bound to

5>20

IS SECESSION A DUTY?

remain ih the Church. Secession is, therefore,
positively sinful.

But is any aspect of the Prbtestant Church more
constantly or contemptuously held up to derision
and scorn, by Romanists and infidels, than her di-
visions? Are not these, by way of pre-eminence,
the scandal of Christianity ? Where else do men
of the world find so effectual an excuse for remain-
ing out of the pale of the Church? Where else
do infidels find an armory so well filled with polv-
ished, effective weapons to injure and almost ruin
the cause of Christ? Through what other channel
does the enemy so powerfully rush in like a flood?
These, almost more than anything else, enervate
the aggressive force of the Church, and lay open
her fair domain to the incursions of deadly foes,
leaving them to snatch, almost from her very arms,
myriads of immortal soiils, and plunge them down
to darkness. These, almost more than anything
else, obscure . the light of truth, and leave multi-
tudes enveloped in the darl^ness of moral night and
eternal death, who else might have received the
light ot life. Can he be innocent who, except for
the very strongest reasons, makes himself the occa-
sion of such incalculable mischief? And this
criminality seems, at least, greatly increased by the
fact that at this very time an extended, extending,
mi earnest desire exists, and a strenuous effort is
b&Jag made, to heal these divisions. No one can
felp but feel that it is a nobJe desire directed to a
lioble purpp^^ No ingexiuous christian heart can
but gd - ^^ut in prayer to God for his blessing to

IS SECESSION A DUTY?

221

crown with success that effort. How glorious be-
yond expression will be that day, when all denom-
inational selfishness and sectarian bigotry and ani-
mosity shall cease, and the watchmen on Zion's
walls see eye to eye, and all the children of God
of every name go hand in hand in his service, for
the spread of his gospel and the promotion of his
glory. How painful, then, under these circum-
stances, to see these divisions multiply, and that
for a reason that resembles an ignis-fatuus. These
considerations show conclusively that secession, so
far from being a duty, brings the guilt of schism,
and of producing incalculable mischief to the cause
of Christ and his gospel, and the spiritual interests
of fallen man. It must, therefore, be sinful.

Some, however, have attempted to evade the
force of this reasoning, by casting the odium and
guilt of schism, and of all these evils, upon the
Church. They contend that she has left her
primitive position, and denied her primitive doc-
trine on the subject of slavery; has become pro-
slavery, and is, therefore, corrupt to a much
greater extent than formerly. They assert that
they themselves hold the original faith, and main-
tain the early position of the Presbyterian Church
on this subject; and, therefore, the schism is the
act of the Church, and not theirs. But the asser-
tion that the Church has denied its first faith is un-
true. It has already been shown that the doctrines
proclaimed at different times, from the beginning
have been , essentially coincident, and that the
Church occupies precisely the same position in re-

222

ISiSECESSION A DUTY?

ference to this subject which it has always held.
The attempt to escape the charge of schism, by
striving to fasten it upon the Church, is an entire
failure. And it must ever be so until she shall de-
part, as it falsely charged she has departed, from
truth and right. Those, therefore, who, on ac-
count of slavery, separate from the Presbyterifin
Church, with the view of establishing another sect,
of proselyting from the Church, and thus producing
divisions, are guilty of schism and all its conse-
quent evils. Secession is, therefore, not a duty,
but involves very great guilt.

But whilst it has been shown that we of the
north do not necessarily partake of the guilt of sla-
very, and are under no obligation to forsake the
Church on that account, it must not be inferred
that we are, therefore, not concerned in its exist-
ence in the Church or in the land, or have no duty
in reference to it. We are, as citizens, christians
and philanthropists, deeply concerned. The system
of slavery is an enormous evil, in every possible
aspect. It is an evil politically and commer-
cially. It is an evil socially and morally. It is
an evil to the section in which it prevails, and
to the whole nation. It is an evil to the master
and the slave. It is a migiity evil, as it opposes a
powerful obstacle to the progress of the gospel,
that effectual panacea which God has been pleased
to provide for every human wo ; that only guide to
eternal bliss which is given to erring man. It is
an evil, as its wrongs will, with every precaution
that can be used, find an occasional entrance into

IS SECESSION A DUTY?

223

the Church, marring its beauty and weakening its
power.

In view of its political and social evil, no pa-
triot or philanthropist can but long for its entire re-
moval, and feel that he is bound to labor for this end.
No lover of his species can look upon the degra-
dation it brings upon the slave, and the temptation
to moral degeneracy which it presents before the
master, and not feel constrained to lift his voice, and
exert his influence for its final abolition. No in-
genuous christian can view the miseries which it
inflicts, and see how it mars the beauty of Zion,
steels the hearts of masters, and stupifies the minds
of slaves against the gospel, and erects a mighty
barrier to the progress of the kingdom of Christ,
and not feel his spirit moved within him, or be
constrained to labor in every prudent and effective
way, and to the extent of his power, for its removal
from the earth. We all have duties in reference to
it. We are bound to bear testimony against the
system with all its evils, as they exist either in
Church or State, or both. Our influence, and
every rational eflbrt should be given, in the spheres
in which we severally live and act, for its final de-
struction. But especially as the field is, in the or-
derings of divine providence, open, we should labor
to give both masters and slaves the gospel, which is
able to make them v/ise unto salvation. For the
promotion of this work, our prayers should ascend,
our influence be exerted, our substance be contribu-
ted, and our personal efforts be given. As, there-
fore, we cannot innocently separate from the Pres-

224

IS SECESSION A DUTY?

byterian Church on account of slavery, so we can-
not, without sin, remain in it and neg^ct to exert
ourselves vigorously, both for the salvation of the
slaves, and the complete abolition of the entire sys-
tem of slavery.

APPENDIX:

CONTAINING THE POSITION AND TBSTIMONy

OF THE

PRESBYTERIAN (NEW SCHOOL). REFORMED PRESBYTERIAN, AS-
SOCIATE, ASSOCIATE REFORMED, PROTESTANT EPISCOPAL,
METHODIST EPISCOPAL, AND BAPTIST CHURCHES.

f

It will be seen that the first four of the following
papers are official. The others, although not offi-
cial, have been obtained from reliable sources.
They may all be relied upon, therefore, as giving
a correct exhibit of the views and position of the
bodies to which they refer.

THE POSITION AND TESTIMONY OP THE GENERAL
ASSEMBLY OP THE PRESBYTERIAN CHURCH (nEW
SCHOOL.)

This body had its origin in a secession from the
Presbyterian Church, in the year 1838. ; Its Gen-
eral Assembly, therefore, claim, that all ^the testi-
mony borne prior to that period by the Gejieral As-
sembly is their testimony upon the subjec;t of sla-
very. Since the separation of that body from the
20

226 POSITION OF GENERAL ASSEMBLY, N. S.

Presbyterian Clixirch.the subject has been frequently
before its highest judicatory. Several papers have
been passed, expressing essentially the same gen-
eral sentiment. The last of these, passed in 1850,
and now, of course, regarded as the authoritative
declaration of the body, is as follows, viz.:

^^Eesolvedy 1st, That we deeply deplore the
working of the whole system of American slavery,
interwoven as it is with the policy of the slaver
holding States, and with the social and domestic
life of their citizens; and regarding it, as in for-
mer years we have explicitly stated, to be fraught
with serious injury to the civil, political, intellect-
ual, and moral interests of society, and leading to
much sin, we declare it to be in all cases,, where
the laws, of the State, the obligations of guardian-
ship) and the demands of humanity, do not render
it U7iavoidable, an offence in the proper sense of
that term, as used in our Book of Discipline, chap.
1, sec. 3.

"2. Resolved^ That while we regard all cases
in which the holding of slaves is sinful, a matter
for the exercise of such discipline as falls within
the proper jurisdiction of the inferior chnrch courts
or sessions; yet, as our constitution declares, 'the
exercise of discipline in such a manner as to edify
the Church, reqiures not only much of the spirit of
pie y, but also much prudence and discretion,' and,
therefore, 'it becomes the rulers of the Church to
take into view all the ■ circumstances which may
give a different character to conduct, and render it
more or less offensive, and which may of course

POSITION OF GENERAL ASSEMBLY, N. S. 227

require a very different mode of proceeding in sim-
ilar cases, at different times, for the . attainment of
the same end.' Book of Dis. chap* 1, sec. 5.

" These obligations we cannot disrespect or vio-
late, without a breach of the covenant binding us
in visible unity under the acknowledged authority
of the Book of Discipline. That constitution pre-
scribes the modes and processes of discipline so
distinctly, that any attempt at a summary withdrawal
from fellowship, or declarative condemnation, leg-
islative excinding, or censure pronounced, in respect
of particular Synods, Presbyteries, churches, or
their members, without a due and careful investi-
gation of charges preferred, and proof of guilt ad-
.duced, conformably to its provisions, is just as con-
trary to our covenant, as it is repugnant to the obli-
gations of christian courtesy, the dictates of com-
mon justice, and the positive precepts of the Word
of God.

" The powers of the General Assembly, and of
all inferior judicatories, are carefully defined in our
Book of Discipline. To the Church Session ex-
clusively pertains Hhe spiritual government of the
congregation,' Uhe power to inquire into the knowl-
edge and christian conduct of the members of the
Church,' and consequently to judge of the qualifi-
cations for membership, and to admit to the fellow-
ship of the Church. The Word of God is the
law; and the Confession of Faith^ and- the larger
and shorter Catechisms, which set forth our ac-
knowledged and covenant agreement as to what that
Word teaches, is the accepted conventional aid to

228 POSITION OP GENERAL ASSEMBLY, N. S.,

direct in the exercise of that judgment. All the
qualifications and terms of membership to be re-
spected are to be found in them. To prescribe
those not dictated by Jesus Christ, is usurpation,
and tends to render the Church a mere human con-
stitution, organized and governed at the caprice of
men. No power is conceded to any of our Church
courts to make laws to bind the conscience, or to
establish tests of character not authorized by the
Word of God, and its exposition in our constitu-
tional standards. The General Assembly has no
legislative authority to bind or coerce inferior judi-
catories, any more than a Church Session has the
members. The powers of the Assembly are either
advisory and commendatory as to general interests,
or appellate, or supervisory in the way of review
and control, under the provisions of the constitu-
tion. Beyond these, its powers are wholly those
of moral influence, such as pertains to wise, kind,
consistent, and Scriptural testimony and advice. It
is not competent to declare a withdrawal of fellow-
ship from any of its churches or members by a
mere legislative act, or by a resolution, where there
has not been a trial, the conviction of the guilty
and evidences of iault, or incipient apostasy.
Where among our churches God gives tokens of
his Spirit's presence, where also revivals of genuine
religion are enjoyed, and the fruits of holiness are
found, it would merit the divine rebuke to cast out
as heathen men and publicans, those whom the
Lord approves. Whatever may be the power of
the General Assembly in the way of testimony

POSITION OF GENERAL ASSEMBLY, N. S. 229

against this; it can never reach to Church Sessions
and members, and prohounce summary and declar-
ative judgment on persons individually or collect-
ively.

" This would be to make the supreme court as-
sume the attitude of accuser, to violate vested and
covenant rights, and to abdicate its legitimate and
constitutional power as 'the bond of union, peacca
corespondence, and mutual confidence among all
our churches.' Therefore,

Eesolvedy That while the General Assem-
bly are constitutionally incompetent, by legislative
acts, to excind any of their Synods, Presbyteries,
churches, or members, or to pronounce their con-
demnation of persons and churches, except in the
exercise of appellate jurisdiction; or even to know
the disciplinary action of inferior courts, and the
condition of the churches, except as they may be
particularly and officially informed, they can testi-
fy, 'exhort and entreat with all long-suffering and
gentleness,'—- speaking the truth in love and in the
spirit of Christ.

" In this spirit we repeat our former testimonies ;
and while on the one hand we beseech the churches
more immediately brought into contact with the
evils of slavery, to watch and guard most carefully
against the admission and retention in their fellow-
ship of unworthy members, if there are any, and
to endeavor to preserve and promote their purity;
on the other hand, we earnestly entreat that those
who fee! afflicted by the dreadful and atrocious
evils of slavery, existing in the States where human

230 ACTION OF NEW SCHOOL ASSEMBLY.

beings are by law declared and held as chattels, and
bought and sold as merchandise, would carefully
guard against being embittered towards such of their
brethren as niay be surrounded, embarrassed, and
often frustrated in their good desires and designs,
by a stern force . of law they cannot control ; and
that they would extend to them their prayers and
sympathies^ and fraternal co-operation for the pros-
perity of the Church, and the best interests of hu-
manity.

ACTION OF THE NEW SCHOOL ASSEMBLY, 1851.

The Assembly resolved, " That the Assembly
have reason to be thankful to divine Providence for
the wisdom and prudence, vouchsafed to the last
Assembly, in coming to conclusions on this vexed
question, which have so generally met with the
acquiescence of the Church, at this crisis; and
that it seems obviously our privilege and duty at
the present session, to leave the whole subject as it
was placed by that action, and to devote our time
to oth% subjects which demand attention; always
praying that 6od will hasten on the day of univer-
sal freedom throughout our land and the world.

TESTIMONY OF FREE PRESBYTERIAN CHURCH. 231

TESTIMONY OF FREE PRESBYTERIAN CHURCH.

"Whereas, in this country, the sin of slave,
holding prevails to an alarming extent, perniciously
influencing all the action of the Church, either im-
mediately or remotely connected with human rights,
it is, therefore, deemed necessary, in adopting a
form of government, to make a distinct declaration
on that subject.

DECLARATION.

"1. God has made of one blood all nations of
m^^Yi, consequently, all human beings endowed with
rationality, have an equal right to freedom.

" 2. The holding of human beings as. property,
is destructi\'e of all the ends for which man was
created and endo\yed with rational powers, and,
, consequently, one of the greatest evils that can be
inflicted upon human nature, highly immoral, and
entirely inconsistent with christian character and
profession.

3. No person holding slaves, or advocating the
rightfulness of slave-holding, can be a member of
this body.

"4. That no Church, Presbytery, or Synod
tolerating slave-holders, or the advocates of slave-
holding, in its communion, can be a constituent
part of this body."

iJ32 TESTIMONY OP THE A. R. P. C.

TESTIMONY OF THE ASSOCIATE REFOKMED PRESBY-
TERIAN CHURCH.

The Associate Heformed Church exists in three
distinct Synods, the Synods of the West, South,
and North, These Synods receive the same ecclesi-
astical standards as to doctrine, worship, and gov-
ernment, but exist independently of each other, hav-
ing no formal bond of union. The Southern Synod
has never issued any testimony against slavery, dis-
tinct from what is contained in the general princi-
ples of the Confession of Faith. But it is well
known that slavery exists in that portion of the
Church.

In the Synod of the West, slaver}'' has no exist-
ence. The Synod has, however, borne testimony
on the subject. In May, 1826, a committee was
lippointed to report upon the subject, and especially
as to the propriety of making it a term of com-
munion. Ah elaborate report, condemning slavery,
was made, and by the Synod transmitted to the
Presbyteries, with a view of securing their judg-
ment upon it. The subject was, to some extent,
discussed in the Synod of 1828, and also of 1829.
In 1829 a committees appointed for the purpose,
reported a set of resolutions upon the subject. Af-
ter considerable discussion, the whole subject was
postponed until the next year. In 1830 the follow-
ing preamble and resolutions were adopted, as ex-
pressive of the views of the Synod, viz.:

" Whereas, the religion of Christ recognizes the

TESTIMONY OP THB A. R. P. C. 233

original equality of mankind, and considers as evil
every thing in the practices of men which unnec-
essarily disturbs the rights of their fellow men, and
also the practices of men may often disturb the
natural rights or welfare of others, from the ne-
cessity of the circumstances, when the sin is in
some antecedent cause, which inflicted upon them
such a state of things; and as slavery is believed
to be, in many cases, such an evil, and further, as
it would not comport with the laws of Christ's
house to exclude the slave-owner in such circum-
stances from the communion of the Church; there-
fore,

"1. Besohed, That the religion of Jesus Christ
requires, that involuntary slavery should be removed
frdm the Churchy as soon as an opportunity, in the
providence of God, is afforded to slave owners for
the liberation of their slaves. . \

" 2. JResolvedy That when there are no regula-
tions of the State to prohibit it, when provision can
be made for the support of the freedmen, when they
caii be placed in circumstances to support the rank,
enjoy the rights, and discharge the duties of free-
men, it shall be considered that such an opportunity
is offered in the providence of God.

"3. Resolved^ That Synod will, as it hereby
does, recommend it to all its members, to aid in
placing the slaves that are within the jurisdiction
of this Synod, in the possession of their rights as
freemen ; and that it be especially recommended to
them to take up annual collections to aid the Amer-

234 TESTIMONY OF THE A. R. P. C.

ican society for colonizing the free people of color
of the TJnited States.

"4. Resolved^ That the practice cf selling or
of buying slaves for gain, by any member of . this
Church, be disapproved; and that slave owners,
under the jurisdiction of this Synod, be, and they
hereby are, forbidden all aggravations of the evils
of slavery, by violating the ties of nature in the
separation of husband and wife^ parents and chil-
dren, or by civil or unkind treatment; and that
they shall not only treat them well, but also instruct
them in useful knowledge, and the principles of the
christian religion, and in all respects treat them as
enjoined upon masters toward their servants, by the
Apostles of our Lord Jesus Christ."

These resolutions were differently interpreted by
different persons. Therefore, the Synod, in 1832,
sent forth the following letter warning against the
sin of slavery, as an exposition of the foregoing
re/solutions, viz.;

Though ihe subject of slavery has been for sev-
eral years agitated in our Church, and ve^ y recently
decided, yet there are several reasons why we
should make it a matter of public testimony at this
time.

Owing to the rebellion and massacre which oc-
curred in Virginia a little more than a year ago,
the subject has become one of great interest and
anxiety to the whole nation, but particularly to the
southern and slave-holding States. In these, sla^
very is more than ever felt to be a great political
evil, fraught with danger. A feeling of excitement

TESTIMONY OF THE A. R. P. C.

235

and alarm has become general, and in some of
those States, the public mind has been aroused to
consider the best measures for the final removal of
the evil, and the subject of the abolition of slavery
has been publicly discussed. But in all this, sla-
very has been viewed almost entirely in its civil
and political bearings. Its moral iniquity needs to
be pointed out. People should be called to look
upon their sin before God, in this matter, and taught
to consider those alarming consequences of slaverj^
as the retributive visitations of the Lord, who
"executeth righteousness and judgment for the op-
pressed." Now if this is not done by the Church
of God, by whom shall it be done, and what junc-
ture so favorable as the present, when slavery is
felt to be an evil, and a desire to be delivered from
it generally prevails ? So far, then, as our influ-
ence extends, it behooves us, as one branch of the
Church of God, to do our duty.

" God is visiting our land with one of his 'sore
judgments ' — the pestilence. This visitation is a
call from the Supreme Euler to our nation, to con-
sider their ways and repent ; and when such a call
is given, it is the duty of the Church, whose busi-
ness it is to sustain the cause of God and righteous-
ness on earth, to point out those national sins for
which the righteous Lord inflicts nationi^l judg-
ment. Now, one prominent national sin — on acr
count of which, as well as on account of Sabbath
breaking, intemperance, and ^vil speaking — the
Lord is visiting our country, is slavery.

" Another is, that the resolutions which we have

236 TESTIMONY OF THE A. R. 1». C.

passed are, by many, considered too indefinite ; and
it appears that they are differently construed by
different persons. We, therefore, consider it our
duty to declare, in language not to be misunder-
stood, our views of the moral turpitude of slavery,
and of the duty of christians concerning it.

" In framing these resolutions, two objects were
kept in view. The first was, the condemnation of
slavery, and of every person who wilfully persisted
in the practice of it. The second was, to spare
those persons who weie convinced of the immor-
ality of slavery, and desirous to free themselves of
all connection with it, but who were, by the force of
circumstances which they could not control, prevent-
ed from liberating their slaves; and, instead of exclu-
ding them from the Church immediately, and on
the simple ground of their having slaves, to give
them time to effect their emancipation.

" Accordingly, the preamble to these resolutions
first declares the original equality of men, and the
consequent iniquity of that system which deprives
- those persons, who are held as slaves, of their
rights. The language of the preamble is; 'The
religion of Jesus Christ recognizes the original
equality of mankind, and considers as evil every-
thing in the practices of men which unnecessarily
disturbs the rights of their fellow men.' In using
tlieterm ^ unnecessarily^^ the Synod had not the
remotest idea of sustaining the tyrants plea of ne-
cessity, for justifying the voluntary slave-holder.
No; the Synod had, at its previous meeting, which
was a full one, declared that it was * unanimous in

TSSTIMONY OP THE A. K. P. C.

237

the opinion that slavery, as it exists in the slave-
holding States of these United States, is a great,
not only political, but moral evil, and that the reli-
gion of Jesus Christ calls upon all christians to re-
move the evil, as soon as it can be done without
worse consequences to society, and to the" slaves
themselves. Here slavery, not as a mere abstrac-
tion which has no existence, but as it exists in these
United States, is declared, by the unanimous voice
of the Synod, to be a moral evil, and, therefore,
to be removed from the Church. The only differ-
ence in views was, 'as to the measures which are
proper to remove the evil ; ' and the ultimate de-
cision was deferred, in order that more time might
be had, not for investigating the moral character of
the evil, but for 'consideration and maturing of plans'
for its removal. The Synod i§, therefore, to be
considered as condemning slavery as a moral evil,
which the religion of the Bible requires all christians
to remove, as soon as practicable, and as pledged to
devise and execute the best plans for its removal.

" Against slavery, as a flagrant moral evil, the
Synod does now testify :

" 1. Because it deprives men of their inalien"
able rights* * God has made of one blood all men
to dwell on all the face of the earth.^ The African
is created equal with the white, and endowed with
the same rights. These rights involve everything.
Stript of them he is unprotected and exposed, with-
out the power of redress to the cruelty, cupidity,
and caprice of others. It is, therefore, the highest
imaginable injustice. It wrongs its unappy sub-

238

TESTIMOTSY OF THE A. R. P. C.

ject of his all. These rights do not cease upon ihe
man's being reduced to slavery, but continue while
he lives so that he is guilty who wilfully holds
him deprived of them, as well as he who first took
them away.

"2. Because of its attendant cruelties. It
separates the nearest relations, even those whom
God hath joined together in marriage, and whom
no man may put asunder. By placing them in the
power of covetous, wrathful, implacable, and un-
merciful men, it subjects them to the worst injuries,
and hardships, and woes, as the annals of slavery
can show. It is admitted that there are those who
treat their slaves humanely ; but it is essential to
the system that many treat them inhumanely; and
no man can hold slaves without their being liable,
either in their own persons or their descendants, or
both, in the event of his decease or insolvency, to
pass into other hands, and so become exposed to
the worst ills of their condition.

"3. Because of its immoral tendency. It dis-
courages marriage, and encourages prostitution and
promiscuous concubinage among the slaves, it,
therefore, poisons their morak at the fountain.
It forbids their education^ and keeps them sunk in
ignorance. It precludes the parental instruction of
children. It generates in the slave an abject and
degraded spirit. It leads to the practice of re-
morseless theft, which is almost universal, and to
the very general breach of the Sabbath. With the
master, it promotes idleness, luxury, and pride ; it
fosters an overbearing and tyranical temper, together

TESTIMONY OP THE A. R. P. C.

239

with anger and resentment, and encourages profli-
gacy. Such being the tendency of slavery, it
opposes the progress of the gospel, the growth and
prosperity of the Eedeemer's kingdom, and the sal-
vation of souls.

"4. Because of the connection of slavery with
the slam trade. It is our domestic slavery that
keeps up the slave trade, both foreign and inter-ter-
ritorial. If slavery were to cease, the demand for
slaves would cease — the market, the smuggling, the
capture would cease. It deserves consideration,
that in spite of the laws of the civilized world, the
slave trade is very extensively carried on, and
slaves are smuggled in wherever there is a demand
for them. And, in order to conceal themselves
from detection, the masters of slave-ships practice
more shocking barbarities now than ever. Now,
that which lies at the foundation of all this, is sla-
very, and it has been as good as demonstrated, that
the slave trade and its horrors will cease only with
slavery. The inter-territorial slave-trade is carried
on very extensively from the south-eastern to the
south-western States, and is attended with much,
not only degrading, but revolting to humanity.
Every man who holds slaves lends the force of his
example in favor of the, system, and employs what-
ever amount he possesses, in ihis species of prop-
erty, to keep up the demand which supports the
slave-trade. He may not do so intentionally —
probably very few do — but he does so in effect.
And shall christians do this ? Shall the Church

240 TESTIMONY OF THE A. R. P. C.

permit them to do this, when they can possibly
help themselves. By no means.

^* Thefore, because slavery deprives men of their
inalienable rights; because of its attendant cruel-
ties ; because of its immoral tendency; and because
of its supporting the slave-trade, with all its in-
iquity and horrors, we do condemn it as contrary
to the word of God and the spirit of the christian
religion, by which we are taught to consider all
men as made of one blood and created equal ; to
render all their due; to do justly and love mercy;
to be kind and tender hearted ; to do good to all
men ; to give to the serva?its that which is just and
equal ; to cherish that love which worketh no ill to
his neighbor; to love our neighbor as ourselves,
and all things whatsoever we would that men
should do to us, to do even the same to them.
When God commands to * loose the bands of wick-
edness, to undo the heavy burdens, to let the op-
pressed go free, and break every yoke,' Isa. 58: 6
—when he cries, ' Wo unto him that buiideth his
house by unrighteousness, and his chambers by
wrong ; that useth his neighbor's service without
wages, and that giveth him not for his work,' Jer.
22: 13 — and when he threatens to «come and be a
swift witness against those that oppress the hireling
in his wages, and turn aside the stranger from his
" rights,' Mai. 3: 5— he deserves attention from both
slave-holding individuals and slave-holding com-
munities.

" While these things are so, we can yet conceive
of persons who are in possession of slaves, contrary

TESTIMONY OF THE A. R. P. C. 241

to their will and desire, and from the necessity of
circumstances which they cannot control ; and who
are sincerely desirous of embracing the tirst oppor-
tunity of emancipating their slaves, in a manner
consistent with their welfare and the good of soci-
ety. Such persons we would not condemn as guilty
of slave-holding — we would not exclude them on
the simple ground that they are in possession of
slaves — we would give them a reasonable time to
effect their emancipation. But such persons will
manifest their desire — they will treat their slaves
with kindness and humanity — they will use care in
instructing them in useful and religioUvS knowledge
—they will endeavor to prepare them for freedom —
they will sedulously strive to overcome all obsta-
cles to their emancipation, to .effect which they will
show a willingness to incur personal and pecuniary
sacrifices. When a man sets about the work of
emancipating his slaves, it can hardly be concealed.
Now it is in this sense that the Synod understand,
and desire to be understood, the latter clause of the
preamble, which reads thus: *The practices of
men may often disturb the natural rights or welfare
of others from the necessity of their circumstances,
when the sin is in some antecedent cause which in-
flicted on them such a state of things; and slavery
is, in many cases, such an evil, and it would not
comport with the laws of Christ's house to exclude
the slave-owner, in such circumstances, from the
communion of the Church.' Now, this very ex-
ception in favor of such as are * slave-owners from

the necessity of their circumstances,' infers the
21

242

TESTIMONY OF THE A. R. P. C.

condemnation of every voluntary slave-holder, who
buys, sellS) or holds slaves, for the sake of gain,
or profit, or ease, or any other selfish purpose,
when he can restore his slaves to freedom. Ac-
cordingly, the first resolution declares, ' that the re-
ligion of Jesus Christ requires, that involuntary
slavery should be removed from the Church, as soon
as an opportunity, in the providence of God, is af-
forded to slave owners for the liberation of their
slaves.' Here we declare it to be the duty of all
slave owners, under our jurisdiction, to embrace the
first opportunity which is offered to them, to libe-
rate their slaves, that the evil of slavery may, as
soon as practicable, be removed from the Church.

" We th^ declare whei\ it will be considered
that such an opportunity is affords d, viz.: ' When
there are no regulations of the State to prohibit it;
when provision can be made for the support of the
freedmen ; when they can be placed in circumstan-
ces to support the rank, enjoy the rights, and dis-
charge the duties of freemen.' Now, although
many of the States have thrown obstacles in the
way of emancipation, in order to prevent the in-
crease of free blacks, yet slaves are every year
emancipated and colonized, from those whose laws
are most rigid on the subject. In the colony of Li-
beria, the emancipated are placed in circumstances
to support the rank, enjoy the rights, and discharge
the duties of freemen ; and that colony could soon
receive all the slaves within the jurisdiction of this
SjTiod-- and provision can be made for their trans-
portation and support there for the first six months,

TESTIMONY OF THE A. R. P. C.

243

(after which they can support themselves,) in part,
perhaps, from the funds of the colonization society ;
in part from the liberality of the Associate Ee-
formed congregations, by directing their annual
coniributions for colonization purposes to that ob-
ject ; in part, sometimes, out of the abundance of
the slave owner ; and, if necessary, the whole, by
hiring out the slave till he would earn enough.

In the third resolution, the Synod recommends
it to all its members, to aid slave-holders Under its
jurisdiction, in placing their slaves in the possession
of their rights as freemen, and to contribute to the
cause of colonization in general.

"The fourth and last resolution formally con-
demns the practice of buying or selling slaves for
gain ; and then provides for the humane treatment,
religious instruction, &c., of slaves, until they can
be liberated. A man may buy a slave for the pur-
pose of delivering him from a cruel master, or of
placing him along w^ith his 7ife and children, or
of emancipating him ; but ail buying for gain is
condemned. And there are some instances in
which a man may sell, and not for gain ; but all
selling of slaves as an article of traffic, of specula-
tion, or of gain, is disapproved.

" Now, brethren, it is expected that these resolu-
tions shall not lie as a dead letter, but be respected
and reduced to practice* It is expected that Pres-
byteries and Sessions will see them enforced. It
is expected that slave owners in the Church will
make conscience of seeking and improving oppor-
tunities, and the very first which shall offer, of lib-

244

TESTIMONY OF THE A. R. P. C.

eratmg their slaves. It is expected that, in the
mean time, they will give satisfactory evidence to
their respective Sessions, that they do consider
slavery a moral evil, and that they do im\j desire
to get rid of it as soon as they can, and that ft is
their intention to embrace the first opportunity
which God in his providence shall give them of so
doing. It is expected of Sessions that they will
require this of slave owning church members, or
applicants. It is likewise expected, that all mem-
bers of the Church will take an interest in restoring
the slaves which are within our jurisdiction, to the
enjoyment of their rights as freemen, and will aid
their brethren "who are in possession of them, in
this good work. It is expected that no member of
the Church will countenance the iniquitous system
of slavery, by buying or selling for gain, and es-
pecially that no one will sell to an ungodly master
or a trader. It is expected that no one will sepa-
rate husband and wife, or parents and children, or
exercise cruel or unkind treatment; but that all
will instruct their slaves, until they can effectuate
their liberty, in useful knowledge, and in the prin-
ciples of the gospel. It is expected that Church
Sessions will see that these things are duly ob-
served."

In 1838, the second of the above series of reso-
lutions was so amended as to read thus :

" That an opportunity in the providence of God,
shall be considered as afforded, when the master
caix omancipate his slave, and place him in circum-

TESTIMONY OP THE R. P. C

246

stances where he shall not be liable to be immedi-
ately sold into bondage."

In 1839 the following action was taken ;

" On the memorial from certain persons in the
congregation of Robinson's Eun, in relation to sla-
very and the Colonization Society, the following
resolution was adopted, viz.;

" That as there are two conflicting societies op-
erating in the community, the Colonization and
Anti-slavery societies, and as this Synod has re-
commended the former to the patronage of the
churches under its care, and as it is desirable that
this Synod keep clear of this excitement, and as
the Church should not be involved by tlj^^ipera-
tion of bodies over which it has no control ; there-
fore,

^^Resolvedj That it hereby, withdraw the recom-
mendation formerly given to the Colonization So-
ciety."

TESTIMONY AND CONDUCT OP THE REPOKMED PRES-
BYTERIAN CHURCH.

For the following statement of the testimony and
practice of this budy, we are indebted to a vener-
able father in the ministry, who has for a great
many years held a prominent place among his
brethren: ?

" This Church, while recognizing the legitimacy

246

TESTIMONY OP THE R. P. C,

of the relation of master and servant, has always
borne testimony against slavery, as defined in the
slave laws of the States, and colonies before they
were States, of our country. But until the latter
part of the eighteenth century, that testimony was
not formally judicative. It was given in the usual
course of the ministrations of the sanctuary. ' At
that time, however, (the latter part of the last cen-
tury) the subject was judicially acted on, and sla-
very, as defined by the slave laws of slave-holding
States and their courts, was formally condemned
as a personal, domestic, political, and moral evil 5
and slave-holding, and the approbation of it, as
thus defined, excluded from the sacramental fellow-
ship of the Church. During the present century^
no slave-holder, or advocate of slavery on t'he chat-
tel principle, has been admitted to the ecclesiastical
connection of this department of the Church.
Such is the position and such the conduct of this
portion of the. Presbyterian family on this sub-
ject.

'*It ought to he remarked, perhaps, that this
body has never denounced, as immoral per se, the
right of property by one person in another, nor yet
involuntary service as wrong. These, under legiti-
mate regulations, may belong to the nearest rela-
tions of life. These do not constitute the slavery
of the slav^j laws of the country, To confound
them with it isiay perplex, but cannot enlighten.

" In reference to the inflnence of this measure
upon the prosperity of the body, it may be stated,
that, at the time, it generally secured the disappro-

TESTIMONY OF THE R» P. C.

247

bation of other religious bodies, as indiscreet, if
not wrong. It occasioned the loss of those, as
members, who refused to comply with that mea-
sure, they finding an open door for their reception
in other ecclesiastical connections. Upon our or-
ganizations in the slave States, it has not been pro-
pitious^ Whilst at no time, on the part of the pub-
lic functionaries of the States, was there any dis-
position to bear hardly or unkindly on ReADrmed
Presbyterians, they being uniformly recognized as
ardent patriots and good citizens; yet the existence,
maintainance, and general operation of the slave
laws were, in many respects^ unpleasant to them.
Hence the great body of this denomination, with
their ministers, were induced to seek a more eligi-
ble home in the free States. This step affected
the locality, rather than the number of professors.

" But to the picture there is another side, and of
it the following may be said :

" The Church is free, and for nearly half a cen-
tury has been free, from the mah'gn influence that
goes to degrade the moral and immortal being to
the class of chattels, made legally incapable of
personal relations and rights. The self-denial
evinced, both in the north and the south, in the
ready emancipation of slaves by those who entered
into the views of the Church, had a happy influ-
ence upon others in many respects. Occasion was
given to numbers of the consistent friends of ra-
tional freedom, upon examination, to enter into the
fellowship of the Church. This department of
Zion is now, and has long been, exempt from that

248

TESTIMONY OP THB A, C.

unhappy state of agitation which at present so ex-
tensively disturbs the peace of others. With us it
is not a novelty, but a long settled matter.

"It may not be out of place to remark, that
whilst this was the department of the Presbyterian
family that first took such ground and action on the
subject of slavery, there was no rashness in the
measure. The degrading and cruel chattel princi-
ple was repudiated, and made a subject of ecclesi-
astical, corrective discipline. The legitimate rela-
tion of master and servant remained untouched.
Provision was made that the aged, the infirm, and
minors be taken care of; and, while the relation of
superior and subordinate remained, the subordinate
was secured in all personal rights, which the con-
dition of the individual morally required or admit-
ted. In this case there was no social convulsion."

■ .

TESTIMONY OF THE ASSOCIATE CHURCH.

The following resolutions and recommendations
exhibit the position and conduct of the Associate
Church in reference to slavery. These resolutions
were passed by the Synod, the supreme judicatory
of that body, in 1831. They are as follows:

"1. Resolved, That as slavery is clearly con-
demned by the law of God, and has long since
been judicially declared to be a moral evil by this
Church, no member thereof shall, from and after

TESTIMONY OP THE A. C.

249

this date, be allowed to hold a human being in the
character and condition of a slave.

" 2. Eesolvedy That this Synod do hereby orde!»
all its subordinate judicatories to proceed forthwith
to carry into execution the intention of the forego-
ing resolution, by requiring those church members,
under their immediate inspection, who may be pos"
sessed of slaves, to relinquish their unjust claims,
and release those whom they have heretofore con«
sidered as their property.

" 3. Eesolved, That if any member or members
of this Church, in order to evade this act, shall sell
any of their slaves, or make a transfer of them, so
as to retain the proceeds of tlieir services, or the
price of their sale, or in any other way evade the
provisions of this act, they shall be subject to the
censures of the Church.

"4. Resolvedi further^ ThoX where an individ-
ual is found who has spent so much of his or her
strength in the service of another, as to be disqual-
ified from providing for his or her own support, the
master, in such a case, is to be held responsible for
the comfortable maintenance of said servants.

That the foregoing resolutions may be carried
into full effect, the Synod do agree to recommend
to persons holding cslaves in our communion, that
the following directions be observed :

"1. Let slaves be manumitted at home, when
this can be done in agreeableness with State enact-
ments.

"2. Let slaves be removed, or, let families, to-
22

260 TESTIMONY OP THE A. C.

gether with their slaves, remove to non-slave-hold-
ing States.

"3. Let the slaves be sent to Liberia^ or deliver-
ed over to the agent of the American Colonisation
Society, or sent to the colony of colored people in
Upper Canada, in cases where it shall be found
most practicable; and, in order to this, Synod will
appoint an agent, to whom masters are to make
known their willingness to part with their slaves,
without remuneration; and said agent will be au-
thorized to collect funds in such manner as he shall
judge best, and disburse them in defrajdng the ex-
penses of the removal of such slaves to the place
of their destination, provided, always, the consent
of the slave be obtained.

"4. Let any member of this Church purchase
slaves from owners, not of this Church, and give
them their liberty, or retain them in their service
until compensated by their labor for the sum ex-
pended in their redemption. Also, let masters con-
tract with their slaves and pay them just wages for
a limited time, until remunerated for the expense of
raising and educating them, if any such remunera-
tion be in justice due, which matter is to be deter-
mined by the master and slaves themselves^ but, in
case they cannot agree, by some disinterested indi-
viduals by them chosen. Moreover, in order to
prevent a reversion to a state of slavery in such
cases, the slaves shall be delivered by bills of sale
to the agent of Synod above mentioned, who shall
give an approved security that those slaves shall not

POSITION OF THE B; C.

251

be taken from their masters, nor come into the
power of another owner, till liberated.

«^5. Let pastors, settled in those States where
slave-holding exists, instruct the congregations un-
der their care in the evil of that practice, and urge
them to a discharge of their duty respecting it ; let
Siessions also take care that the above resolutions
and directions be duly observed in the admission of
members to the fellowship of the Church, and in
their practice afterwards ; and also let them acquaint
the slaves with what the Synod has now done in
behalf of their natural rights and privileges."

POSITION OF THE BAPTIST CHURCH.

The Baptist denomination is strictly congrega-
tional in its government. Its ministerial associa-
tions are small, and have no general ecclesiastical
bond of union among themselves. Formerly its
missionary society constituted a bond of union.
But in this respect a separation occurred a few
years since between the north and the south.
There exists, therefore, no testimony which can be
regarded as a general expression of the body on
the subject of slavery.

There are four distinct classes, as it regards this
subject, among the Baptists. Northern Baptists are
almost universally opposed to slavery, and regard it
as a very great evil. But among these there are

262 TESTIMONY OF THE P. E. C.

two classes. The one occupies moderate anti-
slaver}' ground, and is not opposed to the use of
funds contributed by slave-holders for missionary
purposes. The other takes a stronger position, has
formed a free missionary association, and refuses
the ai)plication of any money contributed by slaves
holders for the spread of the gospel.

In the south there are also two classes, although,
so far as they engage in the work of missions, they
all operate through one association. A majority of
southern Baptists are opposed to the slave system,
but admit slave-holders to the communion of the
Church. But a considerable class justify the sys-
tem, and plead for its perpetuity. The Baptists of
the south labor with commendable zeal for the sal-
vation of the slaves. The Church has a colored
membership of more than one hundred thousand.

The Free Will Baptists are strongly opposed to
slavery. At the > last General Conference (1860)
they passed a se .^s of very stringent resolutions in
opposition to the fugitive slave law. From these
it is gathered that they would not admit slave-hold-
ers to membership in the Church. They have no
congregations in slave-holding States.

PROTESTANT EPISCOPAL CHURCH.

r, :

The General Convention of this body have not
taken any action which defines formally their views

TESTIMONY OP THE M. E. C. 253

upon the subject of slavery. Siveral of the south-
ern bishops have made the religious instruction of
the colored population, the matter of special and
repeated address to the clergy of their dioceses.
There is, among this people, a general opposition
to the system, but slave-holders are admitted to
membership in the Church.

THE METHODIST EPISCOPAL CHURCH.

This body was divided, a few years since, on the
account of slavery^ into northern and southern sec-
tions. These sections now constitute independent
bodies, having no formal bond of union or correS"
pondence, and but little intercourse with each
other. The Methodist Episcopal Church North
claim to hold the original views, and occupy the
original position, of the Church on this subject.
The following is the official statement of this doc-
trine. Book Dis. pp. 195-6 :

" Quest. — What shall be done for the extirpation
of the evil of slavery ?

^^Ans. — 1. We declare that we are as much as
ever convinced of the great evil of slavery ; there-
fore, no slave-holder shall be eligible to any official
station in our Church hereafter, where the laws of
the State in which he lives will admit of emanci-
pation, and permit the liberated slave to enjoy free-
dom.

354

TESTIMONY OF THE M. E. C

"2. When any travelling preacher becomes an
owner of a slave or slaves, by any means, he shall
forfeit his ministerial character in our Church, un-
less he execute, if it be practicable, a legal eman-
cipation of such slaves, conformably to the laws of
the State in which he lives.

"3. All our preachers shall prudently enforce
upon our members the necessity of teaching their
slaves to read the word of God ; and to allow them
time to attend upon the public worship of God on
our regular days of divine service.

" 4., Our colored preachers, and official members,
shall have all the privileges which are usual to
others, in the district and quarterly conferences,
where the usages of the country do not forbid it.
And the presiding elder may hold for them a sepa-
rate district conference, where the number of col-i-
ored local preachers will justify it.

5. The annual conferences may employ colored
preachers to travel and preach, where their services
^ ; Judged necessary; provided, that no one shall .
be so employed without having been recommended
according to the form of discipline.^*

This doctrinal statement is also still held as au-
thoritative in the M. E. Church South.

At the time of the division there were a few
slave-holders in the northern section. But these
are understood to be pledged to emancipate their
slaves as soon as practicable.

Slave-holders are admitted to membership in the
M. E. Church South. This body is also energet-
ically laboring for the salvation of the slaves. It

TESTIMONY! OF* THE M. K. 0. 265

has a larger colored membership than belongs to
any other denomination in this country.

The Lutheran German Reformed and Associate
Reformed churches in the south, both ^duiit slave-
holders to their communion. But neither of them,
it is believed, has borne any formal testimony Upon
the subject. The same remarks are true of the
congregational Church in the south.

Although the slave system, in its establishment
and perpetuation, is a curse, yet God, in his won-
der-working providence, is bringing good out of it
for its wretched victims. Even the more ignorant
and degraded of them, are not in a more disadvan-
tageous or wretched condition, than they would
have been in the wilds of Africa. And many of
them are civilized and polished in their manners,
and some have obtained a tolerable education. And
a majority of them are furnished with the necessa*
ries and the ordinary comforts of life, in most re-
spects, and are not subjected to severer toil than the
poor of other countries. But what is of infinitely
more value is, that multitudes of them have found
the pearl of great price. Many have already gone
to glory. And many others are pressing thither.
The M. E. Church South reported, in 1849, a col-
ored membership of 137,528. In 1847 the Baptist
Church was regarded as having about 100,000 col-
ored members. The Presbyterian Church has a
black membership of about 7,000. There are also
a few colored members in the Protestant Episcopal,
the Associate Reformed, the New School Presby-
terian, the Lutheran, the German Refonned, and

266 TESTIMONY OF THE M. E. C.

the congregational churches of the south. These
together may number 15,0(yO. Thus it appears
that 260,000 of these children of Kam, are mem-
bers of the visible Church. This is as large a
number as have been converted by all the mission-
ary operations of the last fifty years. It is pre-
sumed that there are three millions of slaves in this
country. Of thes6, three-fifths will of course be
children and youth. The remaining two-fifths
would be one million and two hundred thousand.
Now if this sum be divided by 260,000, the quo-
tient will be about 4f . The number of professors
of religion, bears to the whole number of adult
slaves, therefore, the proportion of one to less than
4|. This is a proportion nearly, if not quite, as
large as that which holds among the white popula-
tion of the free States.

THE END.